The Marrow and Juice of 260 Scriptures

THE PROEME, CONTAINING THE OCCASIONS AND MOTIVES, THE SVBIECT MATTER, THE Method and use of this Harmonie 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; have by the guidance and direction of God's spirit, not only for the uniform and universal good of Christ's Catholic Church: but also for the particular instruction, edification, exhortation and comfort of every true and faithful member thereof. Because (I say) • hey have, 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 read and taught among us: as well upon the great and solemn Feast-days, as upon all the Lord's days, or Son-days throughout the year, and namely for these called the Son-days of Advent.

I have therefore thought it good to undertake this poor pains and labor, 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 connection of them, the scope and drift of everyone 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 upon, well compared together, and with diligence delivered; and by our people as well and as thoroughly understood: will not only 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 Jews, Arians, 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 Isaiah that Evangelical Prophet, and to Malachi, which prophesied concerning the coming of Christ's Prodromos, John the Baptist, and of Christ's own coming and Advent.

For Isaiah in his fortieth, and Malachi 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 Malachi 3.1.) that he will come to reforne the deformities there • of. Do they not prophecy, 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 thieves in the temple, or to turn and whip them out of the temple.

Hearken 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 Lord's Advent. It is fit my brethren (saith he) that with all devotion, we celebrate the Lord's Advent and Comming, being delighted with so great consolation, being astonished with God's so great fatherly kindness, being inflamed with God's so infinite love. Let vr 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, upon 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 hearken diligently, unto that Monarch of the Fathers S. Augustine. There was no cause (saith he) of the Advent of our Lord Jesus 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 folks. Because all mankind was lost after one had transgressed, in whom all mankind was comprehended and took their original. Therefore came one without sin, who saved all believers, by his righteousness, which was without stain of sin. For twas not our righteousness or merits, 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 Sondayes and Holidaies must also be observed, as you do keep them? I pray thee look upon Calvin a late and new writer, who to a like purpose alledgeth the words of Cassiodorus. Mark what that godly and learned man writeth, in his Commentary upon 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 days 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 have a day, kept and celebrated for himself, who is David's king, the laws complement, the substance and subject matter of the Gospel.

The holy Angel of the Lord, upon the very day of Christ's birth, took a text concerning Christ's birth, and preached thereupon unto the Shepherds. Why should not all good Bishops, Pastors, Teachers, and all other Ministers and menbers of Christ's holy Church, yield & perform the same?

Furthermore, And forthwith, there was with the Angel (saith S. Luke) a multitude of heavenly soldiers, praising God, and saying: Glory to God in the highest, peace in the earth, goodwill towards men. The quiers of the holy Angels did keep and celebrate this blessed day, of that new borne Babe: they talk of the deeds and effects thereof, in their Sermon and in their song. The shepherds they publish it: Christ's 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 God's 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 days and feasts. The which may appear, both by the Sermons, works, words and practice, of the most orthodox Ministers, and may be seen also, by the decrees & constitutions, of national and provincial synodes; as also, out of that Harmony of Confessions of the reformed Churches, the 16. Section.

Methinkes then, that men should not carry themselves, so rudely and uncharitably, or to open their mouths, so wide and unreverantly, 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 Natiuitie of Christ, of Easter, of Christ's 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 willfully 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 connection and mutual coincidence, and consequence one upon 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 our selves (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 Sondaies, yea and all the rest of the Sondaies, in the year.

The first Sunday in Advent.

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 Isaiah, do give a true and certain knowledge of our Lord's coming indeed.

First, like a just Judge, to rate, reprove and punish the grievous sins of the Jews.

Secondly, like a merciful God, to forgive the sins of the penitent.

Thirdly, and like a general God, that is both of Jews and Gentiles, to gather a general and universal Church of them both, to glorify his name here, and to be partakers of heavens glory forever hereafter.

The third Scripture, chosen for the Epistle, doth by the spirit of God, in that Choice-teacher for the Gentiles, make use of Christ's Advent, and the former doctrines: by exhorting God's people to awake out of sleep; seeing he is come that hath salvation under his wings: Since 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 us.

The fourth and last Scripture, taken out of Christ's 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 Jews might be confirmed.

2 And the Gentiles comforted in their Savior and salvation.

Thus much have I, by the assistance of God's 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, is the first chapter of the holy book of that Evangelical Prophet Isaiah, appointed for the first Lesson, or chapter of instructions, for the Morning prayer, and service of God in our congregations. Wherein Jehovah the Father, by the mouth of his Prophet Isaiah,

First, crieth out aloud, against his people the Jews, because in their spiritual hearing, understanding and perceiving, they were worse then the heavens, and the earth, the Ox, and the Ass, whom God appealeth unto: and therefore soundly reproveth both Princes and people.

1 For their want of the sense and feeling of God's judgments.

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, and to obedience, verse 16, to the end of the 19 verse.

In the third place, Jehovah menaceth the disobedient and rebellious, with grievous punishments, to light upon them for the sins of the Princes and people. verse 20. to the end of the 24.

In the fourth part of the chapter, the Lord offereth mercy and redemption, unto the remnant which are penitent: and denounceth judgments 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, 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.

First, there is a gracious prophecy of God's favor in Christ Jesus, unto his people the Jews, and a promise of their salvation in the last days and times of the world, and that all the nations of the world (as well as the people of the Jews) shall be partakers of this Advent, light and salvation purchased by Christ Jesus, 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.

In the second part of the chapter, the Prophet taking upon him the person and party of the people of the Jews, doth acknowledge their unworthiness of this favor of God, to be restored to their former estate, to be pitied or redeemed by Christ, and showeth 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.

In the third place, the people are exhorted by the Prophet to repentance, to prevent these judgments of God, whereof he doth severally make mention. Verse 10, to the end of the 18 verse.

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 judgment 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.

Our third text of holy Scripture, is a portion of the 13 chapter of S. Paul's epistle to the Romans verse 8, to the end of the 14 verse, which is the end of the chapter. Wherein the spirit of God by the pen of the holy Apostle shows to God's 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 choises of texts for the Sondayes after Trinity, with such kind of Scriptures. For here in the Epistle for this first Sunday in A • uent we have first an exhortation to brotherly and neighborly love. verse 7, to the end of the 10.

Secondly, the doctrine of Christ's Advent, whereupon this exhortation is gr • unded. verse 11.

And thirdly, the use of this d • ctrine, verse 12.

Fourthly, the trial and ex • mination of our obedience to these exhortations, by the effects verse. 13.14.

Fi • st, the exhortation containeth a peremptory commandment, 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, which toucheth the coming of Christ, and light of the Gospel is propounded in two phrases. The first is, And that considering the season. verse. 11. The second phrase is, the night is past and the day is at hand. verse. 12.

The third part of the text, is the use of this doctrine, 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. verse. 12.

The fourth part of the text is, 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 God's 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 Jesus 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 fulfill the lusts thereof, verse. 14.

Our fourth portion of Scripture is Math. 21. ver. 1, to the end of the 13 v. whereof there be these three parts.

First, the commandment of our Lord Jesus Christ, to the two disciples, to fetch the asse and the colt, from the 1. v. to the end of the 5. v.

Secondly, the obedience and joyful seruiceablenesse of the disciples. v. 6. & 7.

Thirdly, the effects of Christ's journey, and riding 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. v. 8.

The second effect was in the people that went before, and which followed after, to wit, first, their praying to God with Hosannah: secondly, their praising of God with Halleluiah for that sight and benefit. v. 9.

The third effect which Christ's 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. verse. 10. The resolution and answer whereof is made by the people, the concomitants, precedents and subsequents of Jesus, who because their hearts believed, their mouths confessed, saying, This is Jesus the Prophet of Nazareth in Galilee. v. 11.

The fourth part of this text contains the purpose and end of Christ's 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 upon this text, Mine house shall be called the house of Prayer. verse. 13.

The second end was to practice his preaching, which (as it was with authority, and not as the Scribes▪) so he practiced as effectually, & as perfectly in casting out all them that sold and bought in the Temple, in overthrowing and rooting up whatsoever 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 Christ's Advent and coming to his old people, and to the Temple of the Jews: so these four for this day do declare and show the further spreading of the wings of God's favor in Jesus Christ towards the Gentiles. For the Gospel-like Prophet Isaiah in the two first Lessons, chosen out for this days service, speaks most evidently and certainly of Christ's 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 Zion and Jerusalem. S. Paul the teacher of the Gentiles, in a portion of his Epistle to the Romans (which were Gentiles) chosen out for the Epistle in his doctrine exhortatiue, confirmeth the calling of the Gentiles. And our Lord Jesus Christ, S. Paul's master and ours, preacheth a Sermon (which S. Luke recordeth) concerning Christ's second Advent, his coming to judgment at the end of the world, wherein Jews and Gentiles shall be finally called to their last account.

The first Lesson for morning prayer this day is, the first chapter of Isaies prophecy, containing these principal heads of doctrine.

First, the Lord by way of exprobation recapitulates many great favors and mercies vouchsafed to his people and Church of the Jews. v. 1, to a part of the 4.

Secondly, the Lord in the exposition of the song and parable of the vineyard, declareth what use (or rather what abuse) the Jews made of all God's mercies shown toward them from thence to the end of the 7 verse.

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 tree bringing forth the corrupt fruits of ingrossing of commodities, as houses and lands, of oppressing and grinding the poor's faces. verse 8.9. and 10. Secondly, against the ingrossers 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 Okes 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. verse. 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 tree, most filthy and loathsome fruit, and shall have a plague and judgment proportionable to their contagious and infectiue iniquity. verse 22. to the end of the 25 verse.

In the fourth part of the chapter there is a prophecy concerning Christ's 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 Jews did. verse 26, to the end of the 30, which is the end of the chapter.

The first Lesson for Euening prayer, is the 24 of Isaiah, which may be distributed into these chief heads,

First, the Prophet pronounceth and denounceth, unto, and against the defective Jews, God's curses and plagues upon the earth and inhabitants thereof; upon the souls of the people, and of the Priest and Ruler of the people, as also upon others of the body oeconomicke, and the body political. And in like manner he pronounceth the curses that are to come upon the fruits of the earth, upon the chief trees, as the vine which should yield the most cordial liquor. And all this the Lord doth for their wickedness, and departing from him; therefore all joy 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, with that remnant of Jews which shall be reserved for salvation, Who shall praise the Lord in the valleys, in the Isles of the sea: yea, the Kings of the world that are upon 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 days 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, 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 Paul's illatiue doctrine, or proposition inferred upon the premisses. 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.

The third is his exhortation. Wherefore receive ye one another, as Christ also received us to the glory of God. Ver. 7.

The fourth is, 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 Jesus 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 prophecy cited in the 9▪ 10.11. & 12. Verses.

The fifth point of this portion of Scripture is another prayer, which the Apostle conceiveth upon the former occasions of doctrine. Now the God of hope fill you with all joy 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, causing him thus to write unto them, and in this manner to speak and pray for them. And I myself also am persuaded of you my brethren, that ye are full of goodness, filled with all knowledge, and are able to admonish one another, verse 14.

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 connection 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 Jews and Gentiles.

Christ Jesus having occasion offered him to prophecy and foretell the signs of Hierusalems destruction, ariseth much higher, & preacheth of the signs preceeding the end of the world. He discourseth (I say) of his second coming to judgment, bringing a more general and more grievous desolation, then ever was heretofore from the beginning of the world. And here withal in this second Advent of his (appointed by the Church to be taught for this second Sunday in Advent ) he principally makes mentiō 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. 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 Christ's coming, with a description of the Advent, or coming it self. ver. 25.26.27.

The second is a most comfortable use, that both they and we, Jews, and Gentiles, are to make of this our Lord's 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, 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, 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 showeth the effect of this trouble, which shall be this. Men's hearts shall fail them for fear, and for looking after those things, &c. Ver. 26.

Secondly, he shows us, 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 Christ's coming, it is delivered: First, with a courageous Attendite and most comfortable exhortation, to be encouraged, not discouraged at the signs, but rather 1. to look up, 2. and to lift up their heads, our Savior 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 fig-tree, 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, 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 Jews 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 God's truth: to wit, though heaven and earth shall pass (which is the last sign of all) yet God's word shall not pass away; that is to say, either in this doctrine now delivered, or any other clause or title of God's word whatsoever, ver. 33.

The third Sunday in Advent.

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: since 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 Savior Christ.

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 savor of God in Christ, diuisim.

And in the second, the chosen of God continue that holy song, 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 anything before the time, until the Lord come who will lighten things that are hid in d • rkenesse. &c.

In the second, our greatest Lord and teacher himself upon John Baptists question. Art thou he that should come, &c. Remised this message, unto his herbenger. Go and show John what things ye have heard and seen.

The first Lesson for morning prayer is, Isaiah 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.

The chapter may be distributed into these chief heads. 1. containing a form and manner of the thanksgiving, 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: loe, this is our God we have waited for him, and he will save us: this is the Lord, we have 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, 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 justice of God, in executing of his judgments upon the rebellious and disobedient Jews, or any other, Uer. 1. to the end of the 5, or from his mercy and loving favor, in calling, sanctifying, and offering salvation by means of his Son Jesus 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 Isaiah is the first Lesson for evening prayer, wherein the Prophet foretelleth what complicate & combined joy there shall be of God's p •• pl • together assembled, or in speaking and singing in their hearts all one song concern • ng Christ's 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, the Prophet propounds the substance & ditty of this general and Catholic song. ver. 1. In that day shall this song be sung in the land of Judah, we have a strong city: salvation shall God set, for walls and bulwarks.

The second is, that use which the Prophet makes of this song, by his exhortation. ver. 2.3.4.

The third is the ground and reasons, whereupon these exhortations are founded: drawn

First, from the experience of God's power, in taking away the lets and hindrances unto the salvation of his people. 2. from the experience of his favor 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 upon them, and the earth shall disclose her blood, and shall no more hide 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,

In the third portion of Scripture selected for this day, 1. Cor 4.1. to the end of the 5. verse, we have an Apostolical exhortation, as before a Prophetical, touching Christ's 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 us. The Text broken up hath these parts,

First S. Paul's exhortation, which is double, 1. concerning other men's respect and judgment 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 God's secrets, ver. 2.

The second part containeth the Apostles own resolutiō, concerning other men's estimation and judgment of himself. ver. 3.4.

The third containeth his concluding exhortation, as touching this point of judgment 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 God's hand. ver. 5.

The fourth portion of Scripture for this day, is Math 11.2, to the end of the 10 ver. delivering unto us two most worthy demonstrations of the undoubted truth & certainty of this powerful & gracious Advent, & coming of Jesus Christ.

The fi • st is that answer which S. John's Scholars carried to their Master, as touching the infallible certainty of Christ's coming (for this was John's question) ve. 2. to the end of the 6. ver.

The second is our Lord's testimony, to confirm John's 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 the 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 John's person and ministry, and by himself answered, 1. negative • y 〈 in non-Latin alphabet 〉 , in the 7. & 8, verses, 2. affirmatively 〈 in non-Latin alphabet 〉 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 Jesus Christ, the more evident and perspicuous are the passages of holy Scripture, which the Fathers of the Church have 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 Jews and gentiles. Of his particular and effectual coming for the salvation of all the elect only, for each of them, and every of them.

For we may hear how God by Isaiah, 1. crieth out against the rebellious house of the Jews, & that is one kind of coming to them, as bad as they were. And in the other Scripture, for the evening, God by his Prophet most plainly doth speak of Christ his Son, who shall reign in, justice and the Princes shall rule in judgment.

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, Isaiah 30. comprehending these doctrines.

First the Prophet preaches woe and judgments against the rebellious children, & people of the Jews, 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.

Secondly, the Jews are taxed for their contempt of God's 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 upon the strength of man, ve. 8. to the end of the 17.

Thirdly, the Prophet preacheth of the Lord's Longanimity and expectation of the conversion of these refractary Jews, and of the calling of the Gentiles by the preaching of Christ's Gospel, by the preaching of the plentifulnes of God's mercy in Christ (resembled unto rivers and streams of water) the plentifulnesse of his spirit like a river that overfloweth to the neck, and by the preaching of his judgments to light upon his enemies ver. 18.33. which is the end of the chapter.

The 32. chapter of this Prophecy is the first Lesson for evening prayer, affoarding and teaching these doctrines.

First, there is a Prophecy of the kingdom of Christ, showing what manner of government it shall be, and what shall 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, and forewarnes the dainty women to consider thereof, whom it also concerned. v. 9. to the end of the 14.

Thirdly, 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 Jesus do come, till he send the plenteousness of his spirit from above, by his Son Christ, by the ministry of his Apostles, and prophets in the latter days, ver. 15. to the end of the 20. which is the end of the chapter.

A part of the fourth chapter of S. Paul's • pistle to the Philippians ver. 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, and of the Philippians rejoicing. The parts of this text are,

First, exhortation: secondly, dehortation: thirdly, 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 Lord's coming: unto both which is annexed the reason and certainty of Christ's coming. ver. 5.

He dehorts from distraction and immoderate care and trouble of mind, in these dangerous days, 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, is propounded to be a preservation of their hearts and minds in Christ Jesus, 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 John's 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, doth in the sore-going Gospel give testimony unto John's ministry. But here John testifieth of himself, being thereunto urged: as also of the virtue, power, and divine efficacy of Christ his Lord and masters ministry.

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, cuīus partes tutiores & saniores sunt quàm opponentium.

These Sophisters do propound unto S. John four sorts of questions.

The first is, Quis es? in the 19 verse, answered in the 20. verse.

The second is, Quid tum? or vtrum? ver. 21. answered negatively, in the same verse,

The third is 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, Why baptisest thou then? if thou be 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 Jesus Christ, commonly (but truly) called Christmas day.

Such is the truth and constancy of God's promises, which in Jesus Christ are yea & amen; that though heavē & 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 borne of a sinner (though not conceived in sin) to be borne for sinners of all sorts and degrees of people, which belong to salvation.

As then upon this day there is a solemn feast celebrated of the Christian reformed Churches (but not of the factious conventicles, and seditious Assemblies) so there are such fundamental points of religion selected, and culled out to be handled, both for the day it self, and the concomitant holidaies: as God's people may therein take infinite causes of inward and outward rejoicing. For, besides the sweet and heavenly discourses falling out for the great day it self, (called Christmas day) concerning the eternal Divinity, and true humanity, the two natures, and the three offices of our Savior and royal Redeemer,

We have upon the next day after, a ratifying of this truth by the death of S. Stephen: a Deacō of the Primitive Church, and the first Christian Martyr.

Upon the third holyday (called S. John's day) a strong confirmation of these truths by S. John the Evangelist, that beloved Disciple of Christ.

And upon the fourth day, a notable celebration and commemoration of the truth and time of Christ's birth, (that babe and young Lamb of God) by Herod's bloody massacre of such a multitude of sweet babes and innocents.

The Scriptures of the Prophets Isaiah and David, who (as Christ himself saith) do sp • ache of him▪ where he alledgeth the book of the Psalms (from whence the Church hath ch • sen six for this feast) do testify and make mention of our Lord's birth human, of his generation divine, and of his eternal kingdom.

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 us. The 19. Psalm declareth these particular points.

First, how Christ the Son of God, the maker of the great world, teacheth all men in general, by the creatures, to wit, 1 heavens, 2 firmament, 3 days, 4 nights, 5 Sun, v. 1. to the end of the 6.

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 man's soul.

Secondly, give wisdom to the simple,

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, which is the second of the proper Psalms, intreats of a good matter, for, 1. it is of the King of Kings, Christ our Bridgroome, and 2 of his spouse the Church, 3. of the beauty, love, and glory of both.

The third is the 85 Psalm: wherein God's Church and people do speak, 1. generally of the love of God in Christ, which they have found by experience, Lord thou hast been favorable to thy land, thou hast turned the captivity of Jacob. ver. 1.

Secondly, 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, that which they have 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, 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 prophecieth, I will sing the m • rcies of the Lord forever: 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 forever. verse 2.

Secondly, he grounds his protestation, and his confirmation upon a most sure foundation, God's 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 Jesus our Lord.

In the fifth of these proper Psalms, being in number the 110. 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 Savior, The Lord said unto my Lord, sit thou at my right hand, &c. verse 1. Secondly, how doth he prove it, but by repeating God's oath irrevocable, The Lord sware and will not repent. Thou art a Priest forever, &c. verse 4.

In the sixth of these proper Psalms the 132, one of the songs of degrees, our royal Prophet tells us of another 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 upon thy throne. verse 11. Here,

First, God by David's mouth doth prophecy, that Christ shall be borne a King, of the royal stock and tribe of Judah, Da •• ds f • mily. Second y God confirmeth this point concerning the perpetuity of Christ's spiritual kingdom, that howsoever the Jews and other enemies deal with Christ and his church; yet upon the head of Christ, his crown shall flourish Verse 18.

In our first Lesson for Morning prayer, being Isaiah the 9. chapter, these doctrines of instruction are confirmed unto us.

First, Isaiah prophecieth of the certainty of Christ's birth, in the preterperfect tense. Unto us a child is borne, and unto us a Son is given. Verse 6.

Secondly, of his divine and eternal generation in the present tense, The mighty God, the everlasting Father. Verse 6.

Thirdly, of his perpetual kingdom in the future tense, The Prince of peace, the increase of his government shall have none end. Vorse 7.

In the first Lesson for Euening prayer, being Isaiah, chapter 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 Immanuell. Which words of the Father te • tifying of the Son, do most pregnantly prove,

First, the immaculate and true 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 Christ's birth, and bear a son.

Thirdly, the uniting of two natures, divine and human in one person, and thou shalt call his name Immanuel.

From these 8 Scriptu • es 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-prophesied favors.

For in the second Lesson for Morning prayer, Luke 2. v. 1. to the end of the 14, the Evangelist sets down the truth of the birth of our Savior.

First, in naming the time when, secondly, the place where, thirdly, the manner how, fourthly, the persons celestial and terrestrial, as witnesses of the joyful birth of this ever-blessed babe.

And in the Gospel for this day Saint John the Evangelist, chapter 1. to the end of the 14 verse, speaks of Christ's divine generation before • ime, and so is he 〈 in non-Latin alphabet 〉 , 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 dwelt 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 〈 in non-Latin alphabet 〉 , though not 〈 in non-Latin alphabet 〉 : So that this very 〈 in non-Latin alphabet 〉 , which is, 〈 in non-Latin alphabet 〉 , 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.

The Author of the Epistle to the Hebrews, chap. 1. v. 1, to the end of the 13, gives us to understand, that God hath favored us more in these latter days, then he did the fathers in former times, verse 1.

First, in speaking to us by his Son. verse 2.

Secondly, in showing us that he 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.

Fourthly, he sets forth Christ's 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 after all creatures terrestrial and celestial. verse 8. &c.

In the second Lesson for Euening 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 favors, and the end, or rather the ends why God hath thus dealt with us,

First, that we might be made heirs of eternal life. verse 7.

Secondly, that we bel • euing in God, might be careful to show forth good works, verse 8.

Thus are these eight Scriptures of the old, and four of the New Testament (as the twelve precious stones in Aaron's brooch and jewel upon his breast) combined and set together. That every Christian man or woman may this Christmas time wear them next their he •• s, as an heavenly Amulet and Antidote compounded by God's 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 Jesus 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 Christ's accomplishing of all things before spoken, by his birth, life, doctrine, passion, death, 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 Christ's humanity, and that in these words, And the word became flesh, and dwelt among us, &c. And he maketh a most ample tractate, as touching Christ's divine nature, as touching his effects also, and the execution of them.

These 14 verses of this first chapter, are as a specimen of the whole book; and therefore the godly Fathers of the church have chosen it as a most special Scripture to be handled upon this day, and at this time.

In the first 13 verses, he writes of Christ's divinity.

In the 14 verse, of Christ's humanity.

He proves the divinity of the Son, whom he calleth the Word.

First, by his eternity, In the beginning was that word.

Secondly, by his Consubstantialitie 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, 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, secondly, coeternal, verse 2.

The other arguments are taken from the works and effects of the Son and word of God.

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 giving life, that is to say, reason and understanding kindled in men's minds, to acknowledge 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 manner of reasoning, 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 God's 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, 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 have taken better effect 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 Christ's own) receive it.

The first argument taken from the cause, is, He was that true light which lighteth every man. Verse 9.

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.

Now for the effects of these heavenly causes, first, it fared with our Lord Jesus this true light and Soul-physician, as it doth with a light which is extingui • hed, or a good medicament prepared which is not of ignorant or willful patients received. The light was general, the medicament 〈 in non-Latin alphabet 〉 , sufficient (though twas but one) to cure all and everyone. But,

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, th • worldly Jews: 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 acknowledge Christ, but would not receive him.

Thirdly, the third effect that this clear light and most sovereign medicine took, is in the thankful receivers thereof, 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 believe in his name. And these good patients are thus described:

First, by the right and title of filliation, a prerogative to be made the sons of God by adoption. verse 12.

S • condly, by their generation and birth, or rather by their regeneration and new birth, which is to be borne of God, that is, spiritually of God's 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.

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 New-years day: and namely, when they fall not both upon the Sunday, or Sons day; therefore have 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 Christ's Circumcision, the 8 day after, and his Epiphany, or appearing to the Gentiles celebrated twelve days after Christ's day: there can be no Christian doctrine more fitting the Sunday after the Nativity, then the doctrine of the Nativity, of Christ's genealogy according to the flesh, and his human nature,

For this purpose therefore, have they out of Isaies Prophecy, taken two Chapters, recording a famous history of King Hezekiah (of whom came Jesus, which is called 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 labored 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 Savior 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.

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 only 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 Gentile might herein be mistaken. S. Matthew the Euange • ist, who hath the face of a man, first, looks Jesus Chri •• • n the face, whom he calleth the son of David, the son of Abraham, and so proceeds in hi • petigree: secondly, he describes the true manner of Christ's birth, by declaring all such circumstances as in every history divine and profane do denominate the truth of a deed done indeed, and not fa • nedly.

The 37 of Isaies prophecy is the first of the chapters for Morning prayer, wherein God's holy Prophet makes relation.

First, how the good king Hezekiah was affected with grief, at the report and hearing of Saneheribs blasphemy, which was belched out against this true God and Savior 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, 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 highest Judge, according to his demerit, ver 21. to the end of the 29.

Thirdly, God assureth Hezekiah hereof, and confirmeth him herein ver. 30. to the end of the 35.

Fourthly, God executeth and performeth this judgment, which he before denounced, 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, 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, how God inclined his ear to Hezekiah's faithful & fervent prayer; confirming by a sign against nature, taken from the retiring shadow in the dial of Ahaz, that his years 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, set down by writing in a record to God's glory, & the Kings eternal memory and commendations, ver. 9. to the end of the 20.

In the fourth place, we may see how God used the person of the Prophet, to be a counselor of advise 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 dyal. ve. 21.22. being the last verses of the chapter.

A part of the fourth chapter of S. Paul's Epistle to the Galatians, is our Epistle for this day, whose distributiō is thus:

First, his proposition delivered in a similitude, whose protasis appeareth ver. 1. & 2 of an heir in his nonage differing nothing from a servant, &c. but is under tutors and governors until the time appointed of the father.

Se • ondly, the application and apodosis of the similitude ver. 3.4.5.6. which may stand instead of the Minor and Assumption.

Thirdly, the conclusion, which is most cordial and in a divine manner extracted out of both the former. Wherefore thou art no more a servant, but a son: now if thou be a son, thou art also the heir of God through Christ. ver. 7.

The first chapter of Christ's Gospel written by S. Matthew, is our holy God-spell for this day, wherein like a true antiquary and most faithful Hystorian he delivers

First, the genealogy of Christ, ve. 1. to the end of the 17.

Secondly, the truth of the birth of our Savior, with the incidents, occurrence, 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.

In these observe more particularly, 1. Matthews 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 which S. Matthew makes of the three times 14. generations amounting unto 42. discents (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.

The truth of the birth S. Matthew proves,

First, out of the truth of 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.

Secondly, by Joseph's intention of separating her from him because she was with child. ver. 19.

Thirdly, by the divine prevention of Joseph's political (but honest) separation, wherefore the Angel allegeth these reasons, 1. that which is conceived in her is of the holy Ghost, ver. [ 1] 20, the 2. from the true effects of conception, her parturiation, [ 2] she shall bring forth a Soone, the 3. from his Circumcision, [ 3] and the name that should be given him at his circumcision, with the etymology and reason of his name, ve. 21. the [ 4] 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 Isaiah. Behold a Virgin shall be with child, &c. ver. 22.23.

The fourth proof that S. Matthew brings (to prove the birth of Christ, is Joseph's obedience unto God in taking of his wife Mary, but not knowing her carnally, till she had brought forth her first borne Son: therefore tis true that she did bring him forth: unto which fourth confirmation is repeated one of the former proofs, to wit, our Lord's circumcision: which action could not have been done to him, if he had not been borne, truly borne; and not fantastically as fanatikes imagine. verse 24.25, the two last verses of the chapter.

The Circumcision of our Lord called also New-years-day.

ITt was very necessary that our Lord Jesus Christ (who (together with his Father and the holy Ghost) made the law of Circumcision, should also keep the law, especially being borne a Jew, made subject to the law, and undergoing the laws curse for our sakes. And as he truly kept the Sabbath, and brake no part thereof, but abrogated the ceremony and ended it, by resting that day in the grave, which was the Jews Sabbath: So he was circumcised with the circumcision made with hands: albeit instead thereof he ordained a new Sacrament: to wit, Baptism for the new covenant instead of this of circumcision: & the Lord's Supper: a new Passover instead of the old, that evening Sacrament of the law.

The learned and ancient Fathers of Christ's Church, have therefore chosen for morning and evening prayer, this day six remarkable Scriptures. And the rather because this feast of the Circumcision falls out very fitly to be celebrated about this time of Christ's nativity, and oftentimes upon the Sunday.

Moses in our first Lesson for morning prayer doth relate God's ordinance and commandment 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 Jews vain boasting in outward circumcision and Judaism, calling them to another: that is, to the inward, as appeareth in the second Lesson for morning prayer,

And writing to another people he showeth the truth of this inward circumcision, by that effectual circumcision of the gentile 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 Abraham: but faith was imputed to him for righteousness, before he was circumcised.

In the Gospel for this day, the sequel and subsequents of Christ's birth, with the particulars of his circumcision, are by S. Luke related.

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 Abraham, 1. as concerning his free love and merciful kindness towards him of the one party, 2. as touching Abram's obedience and dutifulness to God on the other party, concerning his observation of the Sacrament of circumcision, Uer. 1. to the end of the 14.

Secondly, how he vouchsafeth his merciful kindness also to Abraham's 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 Abram's request, for his base son Ishmael, but establishing his covenant with Isaac the son of Sarah the freewoman. ver. 15. to the end of the 22.

The third part of the chapter relateth the obedience of Abraham and his family, 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, from the 12. ver. to the end of the chapter, wherein Moses,

First, chargeth the Israelites, and straitly 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, by enjoining them a special circumcision of the heart, and to harden their necks no more: alleging many reasons to urge these exhortatiue precepts and commandments, ver. 16. to verse 22. which is the end of the chapter.

A part of the second chapter of the Epistle to the Romans, 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, who boasted so much of the outward, He therefore doth

First, describe the estate of the cireumcised Jew boasting therein: ver. 17.18.19.20.

Secondly, he reprehends these Jews, as, 1. for reproving and censuring others and not themselves, 2. for dishonoring 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: to wit, that it is to be referred to the inward circumcision, both in the circumcised and uncircumcised, 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. Paul's Epistle to the Colossians, is the second Lesson for evening prayer. In a part whereof he beateth upon 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, which is the head of all Principality and Power, ver. 10. so

Secondly, this is a part of their and our complement, that in him we are circumcised with circumcision made without hands, by putting off the sinful body of the flesh through the circumcision of Christ. ver. 11.

A part of the 4. chapter of S. Paul's Epistle to the Romans is the Epistle for this day, from the 8. ver. to the end of the chapter. In which he

First, propoundeth a proposition concerning blessedness upon them to whom sin is not imputed. ver. 8.

Secondly, he disputes the point, determines & concludes it, 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 Luke's Gospel, ver. 15. to the end of the 21. Wherein Sant Luke

First, relateth the effects and sequel of the Angels Sermon, as touching the birth of our Lord Jesus Christ. ver. 15. to the end of the 20.

Secondly, unto this Saint Luke annexeth the History of Christ's Circumcision, ver. 21. there being not above 8. days between the one and the other.

The effects of the Angels Sermon are diverse, according to the diverse objects thereof.

First, in the Sheepeheards? secondly, others.

The Sheepehards are said. First to confer & consider upon that which they heard: they said one to another. Let us go even to Bethlehem and see this thing. ver. 15.

Secondly, they acted that whereof they had conference, so they came with hast, and found both Mary. &c. ver. 16.

Thirdly, they did impart it to others, and hid 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, but applied themselves to their callings, they returned.

Fifthly, they glorified and praised God (as they were taught, by the example of the multitude of heavenly soldiers) glorifying and praising God, for all that they had heard and seen, &c. ver. 20.

The effect of the Sheepeheards ruminating, and repeating the Sermon in others, is twofold, according to the two sorts of objects.

First, wondering in the common multitude. All that heard it, wondered at the things that were told them of the Sheepeheards. ver. 6.

Secondly, Mary's, 1. keeping all these sayings, 2. Pondered, meditated and well considered of them, in her heart, But Mary kept all these sayings. &c. ver. 19.

The particulars of the history of Christ's Circumcision: are,

First the time when it was done, when the eighth day was come, to circumcise him.

Secondly, the manner of doing it, the name which he had when he received this Sacrament, his name was called Jesus.

Thirdly, the reasons why he was so named, it was a name given unto him of the Angel before he was conceived in the womb. ver. 21.

The Epiphany of our Lord Jesus (that is, his appearing to the Wisemen) otherwise called, the Twelfth day.

AS Jesus 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 Abrahā (that in his seed all the nations of the earth should be blessed) had not been indeed accomplished. His name was therefore called Jesus; that he might save his people: that is to say Gentiles, as well as Jews, from their sins.

The Church of Christ hath therefore thought it fit, next unto his Circumcision to plaee our Lord's 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.

In the two first Scriptures of the Old Testament, chosen for the first Lessons, the Prophet Isaiah 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 Isaiah in his 40. chapter, more like an Evangelist then a Prophet,

First preacheth the comfortable tidings of remission of sins by Christ. 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 pardoned, that she hath received of the Lord's hand double for all her sins ver. 2.2.

Secondly, the Prophet foretelleth the coming of John the Baptist, the great crier, herault and clerk of this great Messiah: preaching this doctrine of salvation both to Jews and Gentiles, which were penitent and believers. verse 3, to the end of the 5.

Thirdly, the Prophet preacheth as concerning the frailty of mortal man, of the power of God's word, and perpetuity thereof: at which both Jews 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 God's Church and people gathered of Jews and Gentiles. verse 6, to the end of the 31, the end of the chapter.

In the first Lesson for Euening prayer, which is the 49 of Isaiah, the Prophet,

First, begins one of his Sermons, 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 Isles, and hearken ye people from far, &c. Verse 1, to the ende of the 5 verse: where you may hear admirable and most comfortable exhortation.

Secondly, he speaketh of Christ's coming and saving the nations, that dwell in continents, in lands, not inuironed with the sea, as well as the Islands: to whom this Savior 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 standart to the people, and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders, &c. verse 6, to the end of the 22.

Thirdly, 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 have 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, 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, to the end of the 22 verse, the Evangelist tells us that John the Baptist performed in preaching that which Isaiah foretold of him,

First, for the matter of his teaching, preaching the baptism of repentance.

Secondly, for the manner, crying.

Thirdly, for the place, in the wilderness, and all the coasts about Jordan.

Fourthly, for the people his auditory, All flesh (that is) Gentiles and Jews shall see the salvation of God.

In the second Lesson for Euening prayer, S. John chapter 2, verse 1, 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, and therefore God himself persuaded. Japheth to dwell in the tents of Sem, that they might (being married unto Christ in truth and righteousness) taste of Christ's cordial liquor, even water metamorphosed and turned into wine.

For this cause, and to this end, in our Epistle, Ephes. 3.1, to the end of the 12 verse. S. Paul,

First, useth these speeches, and delivers this doctrine to the Ephesians, which were Gentiles, viz. I Paul am a prisoner of Jesus Christ for you Gentiles, if you have heard of the dispensation of the grace of God, which is given me to you-ward. ve. 1.2.

Secondly, he showeth of what kind and nature this preaching is, by terming it a mystery, showing in what respects it is so entitled.

Thirdly, he telleth us what this 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, that the dispensation and Ministry is committed unto him by the grace and favor of God, for the good of his Church gathered of Jews 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 joy to all the people, that unto all nations is borne a Savior, which is Christ the Lord.

In the sixth portion of Scripture, chosen out for this days Service written Matthew 2.1. to the end of the 12 verse, we have a most comfortable and an infallible testimony of God's vocation of the Gentiles, and their apprehending Christ, S. Matthew shows it to be true,

First, in the wise religious Gentiles, which came to see Christ, that true light, verse 1.2.

Secondly, in king Herod, that crafty and suttle fox, who under the color of worshipping this king of kings, intended the destruction of the Lord of life, as verse 3, to the end of the 8,

Thirdly, in the wise men's performing that which they came for. verse 9.10.11,

Fourthly, in not persecuting the Babe, 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, is a true history, the first verse of the chapter shows it, first in the circumstances

Of time when it was done,

Of place where twas done,

Of persons which were the actors of it,

Of words and speeches that the Gentile wise men used, viz. Where is he that is borne, &c.

Of the reasons which moved them to speak these words, first, For we have seen his star in the East, secondly, and are come to worship him. v. 2.

Secondly, 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, 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.

The third effect of Herod's 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.

Thirdly, the truth of these things are argued by the wise men's obedience and performance, as well in deed as in word and questioning. For S. Matthew relates that,

First, they went.

Secondly, he tells by what means they went, how they [ 1] were directed in their journey, And loe the star, &c. [ 2] verse 9.

[ 3] Thirdly, their joy for this heavenly concomitance and company of the comete. verse 10.

[ 4] Fourthly, they went into the house.

[ 5] Fifthly, they found the Child and the mother.

[ 6] Sixthly, they fell down and worshipped him, that is, inwardly and outwardly.

[ 7] Seventhly, they opened their treasures.

[ 8] Eighthly, they offered unto him gifts, first of gold, secondly of frankincense, thirdly of Myrrh. verse 11.

[ 9] Ninthly, they returned into their country another way (not intending to go home by persecuting Herod ) because God by a dream did so advise them. verse 12.

The first Sunday after the Epiphany.

AS the malicious and refractary Jews do deny Christ to be as yet come in the flesh, so have they with a deadly and capital hatred infested that most sweet and comfortable doctrine, concerning the calling of the Gentiles, and of Christ's most familiar and gracious appearing unto them. Wherefore the Christian church hath thought it good to choose out principal Scriptures for the five Sondayes following, that Christ's Catholic Church, 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, doth make the defective Church of the Jews to understand this point, and secondly, teacheth them to trust in him: for tis vain to have confidence in idols.

And the Doctor of the Gentiles in the Epistle for this day, exhorts the believers to perform another manner of service then was used by the Jews, persuading them to offer up their bodies a living sacrifice, holy and acceptable to God.

In the fourth Scripture for this day, the child Jesus is a president unto us of the spiritual and reasonable service and sacrifice of perfect obedience to God his father.

The 44. chapter of Isaiah is the first Lesson for Morning prayer, containing these chief instructions and most comfortable considerations.

First, how God offereth himself in Jesus Christ unto his old and first people the Israelites, in most ample and comfortable manner. verse 1.2.

Secondly, how the rivers and waters of his mercies shall flow upon the Gentiles, whom he calleth the thirsty, barren, or dry ground. verse. 3.4.5.

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 God's 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 have redeemed thee, as verse. 22. & after the same manner 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

In the 46. of Isaiah appointed for evening prayer, the same lesson is taught again to the Jews.

First, that as he is, was, and will be their God, and the God of the Gentiles, so have 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, verse. 1.2. Confusion shall come to the idols, their Makers and Worshippers.

Secondly, God exhorts his Church to hearken only to him; because he hath done, he doth, and will do, whatsoever is done, or to be done for them. verse. 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 nothing 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 Zion, 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. to the end of the 5. in that his golden exhortation, persuades all believers, and namely the Roman Gentiles, to serve God after another fashion then was used by the idolatrous Jews, 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,

First his exhortation, verse 1.2.

Secondly, the grounds and motive hereof, verse. 3.4.5.

This was not written for the Romans only, which were Gentiles, but for our instruction also upon whom the ends of the world are come.

In our fourth Scripture, Luk. 2.42. to the end of the chapter, the child Jesus that sat 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. S. Luke in this Gospel first recordeth generally,

First, the care and employment of Christ's parents in seeking out their child in the first five verses.

Secondly, the care and employment of the child Jesus 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. The Evangelist relateth more particularly,

First, 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 Jesus their child, as ver. 44.45. and in a part of the 46. verse.

Christ's care & employment in his function prophetical, wrought diverse effects according to the diuer objects, as

First, in the multitude or greatest part, Christ's 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.

Secondly, an expostulation or an obiurgatiue question in his mother, Son, why hast thou thus dealt with us, &c. verse. 48. Which question is answered with our Lord's demanding of another question, whereby he

First taxeth their ignorance, which caused their needless seeking of him, How is it that ye sought me?

Secondly, he showeth 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.

Another object of Christ's care and employment in this his tender age, is his obedience and subjection to his earthly parents, after he had done his heavenly Fathers business, Then he went down wich 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 Christ's employment took in his mother Mary, verse 51, And Jesus increased. The fruits and effects of Christ's perfect obedience, were the increasings of God and godly increasings, first in wisdom, secondly stature, thirdly and favor with God and man.

The second Sunday after the Epiphany.

AS God doth not cease to draw on the Jews to repentance, to forsake their idolatry, and to betake themselves to him that is, hath been, and will be their Jehovah, and Elohecha, as in the 44. and 46. of Isaiah, may be seen, and did appear: So is our God mindful of his mercy to the Gentiles, as was shown then, and shall now appear in that which the same Prophet speaketh for, and concerning the continuance & increase of his favor to the believing Jews then living, and to the faithful Gentiles which were to live afterward.

In our two Scriptures of the Old Testament the Gospel-like Prophet Isaiah

First, calls the Jews to the consideration of God's favors already received, and promiseth the continuance of them to the worthy receivers.

Secondly, he exhorts them and the Gentiles to have them in singular reverence, that bring and preach the happy tidings of this salvation.

In our Epistle, the Roman Gentiles are exhorted by a chief Preacher of these news, that seeing they had received these several favors 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 well-spring and fountain of these cordial liquors from whom only we may draw them, and commend them with great glory to God, and rejoicing in our selves, to the governor of the feast.

The 51. chap. of the Prophecy of Isaiah is the first Lesson, for this morning service, affording

First, a most worthy preface unto an excellent Sermon. ver. 1.

Secondly, most singular comfort: first to the Jews, consider Abraham your father, surely the Lord shall comfort Zion. ver. 1.2.3. secondly, to the Gentiles, is afforded as great comfort concerning Christ's future appearing to them. Hearken unto me my people, and give ear unto me ô my people, for a law shall proceed forth from me, and I will bring forth my judgment for the light of the people. My righteousness is near, my salvation goeth forth, and my arm shall judge the people, the Isles shall wait • for me and trust unto mine arm, &c. ver 4.5.6.

Thirdly, all pretext of fear or 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.

In our first Lesson for evening pra • er, which is the chap. following, God by his Prophet, Isaiah 52.

First, encourageth his people in the best manner, by taking upon them the strength beauty and purity which the Lord giveth them. ver. 1. to the end of the 6.

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 hearken 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.

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 Isaiah the Prophet, persuading them to practice according to their profession, and as they had been partakers of diverse excellent gifts and graces so they would dispense and dispose of them to the glory of the giver and profit of the receauers, whether minister or people.

His exhortations are as many and as several as the gifts and graces are, whereof he makes mention, and that is the true and best analyse of the text in my poor judgment.

In our fourth Scripture, being the Gospel written, John 2.1. to the end of the 22. ve. The Evangelist tells us that our Lord Jesus Christ performs in effect that which he promised & much more. This our Savior (I say) doth it, by whom came grace and truth, & from whom the Church now draweth in general, and all the stewards and officers of the feast in special, the cordial cheering liquors of his comforting spirit, in far more plentiful measure then heretofore, for the old Jews had Christ (which was to come) promised as it were in waters: But in these days he is performed in wine. And that by the best transmutator, the best and rrue Chemist the only 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.

Secondly, of the miracle it self wrought by our Savior.

Thirdly, of the consequents or subsequents thereof.

The occasion is twofold. First, 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. ve. 3.4. & 5.

In the miracle we may consider.

First, an introduction or preface. ve. 6. & 7. Now there was set there 6. waterpots &c. And Jesus said, fill the water pots with water.

Secondly, the miracle it self, 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 carrieth with it, first, testimony and confirmation thereof, secondly, the governors taxing the bridegroom’s infrugalitie and want of discretion.

The first testimony is drawn from an outward sense to wit, the governors tasting of it, to be wine, though he knew not whence it came.

The second is taken from an inward sense viz. the knowledge and understanding of the servants that drew the wine. ver. 9.

The taxation and reprehension of the Bridegroom, by an argument a diuersis.

First, the frugality and discretion of most men.

Secondly, the infrugalitie and 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 miracle, and glorious exhibiting himself in this town bordering upon the Gentiles near Tyre and Sidon, ver 11.

The fourth consequent is, S. John's recording of Christ's 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 Gentile 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.

THat God of might being almightiness it self, and that Father of mercy who is mercy it self, and God of all consolation doth out of the plentifulnesse and overflowing of his bounty exhibit himself unto his Church & people, whether Jews, or Gentiles, bond or free, Crete or Arabian, Turk, Scithian or Barbarian.

And therefore by his Prophet Isaiah, he first offereth himself unto all: secondly, and upon this general favor of his exhorts all in general unto judgment and justice (after the manner of John the Baptist, Repent for the kingdom of God is at hand) for my salvation is at hand, and my righteousness to be revealed.

From this exceeding bountifulness S. Paul in our Epistle, exhorts the Romans to be bountiful and merciful. And S. Matthew shows it in our Lord's practice of it in deed, in healing the Leper and the Captains servant when he was come down from the mountain, as he had preached mercy and meekness upon the mountain.

The first of the Scriptures of the old Tastament is Isaiah 55. wherein our Lord Jesus.

First inviteth most graciously and proclaimeth most earnestly to all the thirsty, comfortless, and monilesse, the waters, wine, and commodities continually to be had, and that without money, and monie-worth, at his most cheap and everlasting fair, ver. 1.

Secondly, he reproves them, and expostulates with them for their spiritual infrugality and •• bouring in vain ve. 2.3.

Thirdly, there is a prophecy and promise of Christ unto the nations, ve. 4.5.

Fourthly, the Prophet exhorts us to embrace this salvation, while it may be had. ve 6.

Fifthly, he shows the manner how to apprehend this salvation: to wit, by repentance. Let the wicked forsake his ways, and the unrighteous his own imaginations, &c. ver. 7.8.9.

In the sixth place the Lord showeth the ordinary 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 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 Isaiah 56. wherein Christ by his holy Prophet.

First, makes use of the former doctrines by his exhorting of all men to do well, to keep judgment and do justice: for my salvation (saith he) is at hand to come, & my righteousness to be revealed &c. ver. 1.2.

Secondly, there is a promise: first, to strangers in general, ve. 3. and secondly, to the Eunuchs in special, to become members of God's Church, to dwell in God's house. ver. 4.5.6.

Thirdly, the Lord taketh away the lets and hindrances of men's embracing the truth by reason of the ignorance, carelessness and wickedness of their Magistrates, and Ministers, by promising himself to be their Sheepheard and leader, 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 mountains, and make them joyful in mine house of prayer, for mine house shall be called the house of prayer to all people.

All this we know was performed in the days of our Savior, and chiefly at that time when he sent down the largesse of his bounty at the feast of Pentecost. Now from this exceeding bountifulness of our Lord,

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, peaceablenes, gentleness, bountifulness; & mercifulness. For herein shall a man show himself, a gentle Gentile, a right Christian, a son of our heavenly Father, who is the only Father of mercy. And because nothing more interrupteth our love one to another then pride, & haughtines, thinking too well of our selves, wrath, and the effect of wrath, which is desire to be revenged of him that hath angered us: our Apostle therefore,

First, exhorts them to mutual love (giving therewithal caveats against pride and malicious revenge) and persuades them to have a general peace with all men. ve. 16.17.18.

Secondly, dehorts from auengement.

Thirdly, exhorts to give place to wrath.

Fourthly, allegeth a Scripture, to force his dehortation & exhortation. ver. 19.

Fifthly, concludes herupon what the true, holy, & Christian revenge 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.

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: Be not overcome with evil: and partly exhortatiue, but overcome evil with goodness. ver. 21.

In the portion of holy Scripture appointed for this days Gospel, Math. 8.1. to the end of the 13. we may see the accomplishment of God's 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 upon the mount, he performed in deed that which he spake before in word.

First in healing the Leper, as he was going to that proud and unruly city Capernaum (even as he was in itinere ) as in the first four verses appeareth.

Secondly, in his healing the Centurions servant, at his first entrance into Capernaum, as in the rest of the verses.

The first of these cures he performed, by touching & speaking: the second by speaking only, by his power and word without touching. The first miracle he wrought upon a Jew an unclean Leper; the second, upon the servant of an unclean gentile, 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: first, the occasion which is either general or special: the general occasion is, the cōcomitance of great multitudes after he was come down from the mountain, ve. 1. The special occasion the Lepers faith, who believed, and therefore he spake, and out of the feeling of his misery was urged to seek help at the hands of the 〈 in non-Latin alphabet 〉 the greatest Physician of all. ver. 2.

The second is the miracle wrought upon the Leper, And Jesus putting forth his hand touched him, &c. ver. 3.

The third is the charge and commandment that Jesus gave him: first, in a prohibitiue manner; see thou tell no man secondly, in a preceptiue manner, which is twofold, the first in showing himself to the Priest: the second, in offering the gift that Moses commanded. ver. 4.

In the other relation we have a preface unto the History, confirming the truth thereof by circumstances: 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 Jesus was entered into Capernaum there came unto him a Centurion, &c. ver. 5.

In the History it self the text doth primo aspectu direct our eyes to behold, and our ears to hearken,

First, the Centurions petition: Master, my servant lieth at home sick, &c. ver: 6.

Secondly, to Christ's answer, I will come and heal him, ver. 7.

Thirdly, to the Centuriōs reply unto some part of Christ's answer, viz. to these words, I will come: in saying, Master, I am not worthy thou shouldest 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 Lord's answer, his affectation, approbation, censure, and commendation of the Centurions faith, When Jesus heard it he marvelled, &c. Verily I say unto you, ver. 10. Unto this approbation and commendation of the Centurions faith out Lord Jesus annexeth two several causes or reasons: The first, is taken from God's secret Election of the Gentiles: the second, his Reprobation of the Jews. But I say unto you, that many shall come, ver. 11. And the children of the kingdom shall be cast out. vet 12.

The fifth point that we are to hearken unto is, Christ's final answer unto the Centurion, by the granting of his petition in the miraculous cure of his servants desperate malady, though the sick man came not near Christ bodily, neither came Christ personally near to him. And Jesus said to the Centurion, Go thy way, and as thou hast believed, &c. And his servant was healed the same hour ver. 13.

The fourth Sunday after the Epiphany.

HE that is so full of compassion both to Jews and Gentiles, as we have heard in the Scriptures appointed to be read and applied to the Church for the former three Sondayes, doth now in these that follow, urge and require at the hands of Jews and all other nations, the fruits of such unspeakable favors; a walking and conversation answerable in some measure unto so great salvation offered.

And as in the former Scriptures, by his Prophet Isaiah 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 forever.

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 Gentile, bond and free: That in their obedience and conscionable subjection to the higher powers, they show their participation of God's favors: Secondly, our Lord Jesus, 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, devils, and swine to obey him.

Isaiah the 57 chapter, is the first Lesson for this Morning prayer, wherein the Prophet tells them,

First, of the generality of their blockishness, dullness, blindness, and want of due consideration of God's punishments in his taking away the righteous and merciful, because he will not have them taste of the afflictions and judgments to come: for he saith, Peace shall come upon them, they shall rest in their beds, everyone that walketh before him. And herewithal he calls the blind unthankful and forgetful Jews to repentance, though they be the seed of the adulterer, and of the whore. Verse 1. to the end of the 14.

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, 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, 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 Euening service, being the 58 of Isaiah, wherein

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.

Secondly, God doth particularize 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 have we fasted, &c. verse 2.3.

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 ende of the chapter.

The servant of God, and teacher of the Gentiles, Rom. 13.1, to the end of the 7 verse, in his exhortation unto subjection, and obedience to Magistracy, would have this as a fruit to grow out of the tree of our obedience to God,

First, propounding the general doctrine exhortatiue unto subjection. verse 1.

Secondly, the reasons motive in the other 6 verses, His injunction or Canon is general to every soul without exception. He chargeth all men of what estate and condition soever, Jew or Gentile, male or female, with due obedience to rulers.

Thirdly, concluding this point in the 7 verse, That every man ought to have his due of others: but chiefly the elect and true servants of God, everyone of them must yield tribute to whom they owe it, custom, fear, honor, to whom it is due, that is, from them and all others.

Now though God by his Prophets persuades all to true and sincere obedience: though Christ by his servant Paul would have men to do it, not of fear, but of conscience: Yet are all, or the most part refractary, rebellious, or forgetful of their duties.

Our Lord Jesus 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 dive • lish creatures, the possessed with devils, the devils themselves; yea, the very hogs to persuade obedience unto them that had so little religion and taste of God's grace, that were more desirous to have the country rid of Christ Jesus, then to have 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, 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, Christ's rebuke, first, of his Disciples, secondly, of the winds and the sea,

Thirdly, their deliverance by Christ out of the danger they were in. Which danger came by reason of the Disciples slenderness of faith, causing the grossness, raging, and turbulency of the wind and sea. verse 26.

Fourthly, he sets down also the effect which this miraculous delivery wrought, to wit, an acknowledging of an extraordinary power and preëminence, and per consequence, a divine power in him whom the marvelling men called a man, And the men marvelled, saying, What man is this, &c.

S. Matthews 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 Jesus and Son of God, delivered from that their miserable possession, with such a multitude of devils and unclean spirits which vexed them.

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 Gentile, Jew, Gergesene, or any other. Their misery is,

First named, possessed with devils,

Secondly, the Evangelist mentioneth diverse effects: as first, of their misery, they came out of the graves very fierce. v 28.

Secondly, of Christ's power, the force and power of his presence, they cried out, first, saying, Jesus thou Son of God, what have we to do with thee: secondly, Art thou come to torment us before the time. verse 29.

Their deliverance is described by another effect of the powerful presence of Christ over the devils themselves, and the devils subjection unto him, notwithstanding their malicious intent still to do mischief. verse 30. 31. 32.

Thirdly, the effect of the devils 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, are expressed, which are, first, either in the heardmen, secondly, or in others, first, the heardmen fled, secondly, they told all things what was become of the possessed with devils, verse 33. 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 coast. Verse 34.

The fifth Sunday after the Epiphany.

ALmightie God, who by his Prophet Isaiah in the 57 and 58 chapters, offered mercy to the Church of the Jews 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 days service, 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. And S. Paul persuades the gentile Colossians unto gentleness, meekness and kindness, which must as garments and ornaments be put on, and of all Christians worn, though the Jews regarded them not.

Our Lord also showeth (in a parable concerning the state of the Church gathered of Jews and Gentiles) a reason why the mercies and favor of God offered to men, 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 Isaiah 59, ) acknowledge their sins unto almighty God, who nevertheless is still gracious unto them by his power, taking vengeance of their adversaries, though they were the Gentiles, and in his mercy calling the Islands from the West and East, and making a covenant with them.

First, there Isaiah tells them that God's power is as it was, his favor in saving and hearing them as it was, Behold the 〈1 page duplicate〉 〈1 page duplicate〉 Lord's hand is not shortened, that it cannot save. verse 1.

Secondly, he showeth why God at sometimes doth neither save nor hear. The cause is in themselves, But your iniquities have separated between you and your God, and your sins have hid 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.

Thirdly, the Prophet in the person of the people acknowledgeth their sins, and that God doth justly punish them for their iniquities, Therefore is judgment far from us, we wait for light, but loe it is darkness, verse 9. We grope for the wall, 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 adversaries, verse 16.17.18, and promising the manifestation of Christ's spirit unto the Gentiles, And I will make this my covenant with them, My spirit which is upon thee, and my words which I have put in thy mouth, &c. verse 19.20.21. which promise Christ himself verified, Math. 28. the last verse of the chapter, And loe I am with you always unto the end of the world.

Now because after confession and acknowledging of sin by the godly, there followeth supplication and deprecation unto God for his merciful favor, and the removing of his judgments and punishments, the Prophet in the 64 chapter takes this course, in the first four verses, O that thou wouldest break the heavens and come down,

First, beseeching God to revenge himself of the adversaries, 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 Zion in particular.

Saint Paul our gentle teacher persuadeth us, and the Colossians. Colos. 3.12. to the end of the 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, and hereunto, As

First, that the peace of God may rule in their hearts, because they are called unto it in one body. verse 15.

Secondly, that Christ's word may dwell in them as in Christian tabernacles in all wisdom, teaching and exhorting, &c. verse 16.

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 Jesus, giving thanks to the Father by him. verse 17.

Saint Matthew chapter 13.24, to the end of the 30. verse, propounds a parable of our Savior Christ's to this purpose, and delivers the use thereof.

The Protasis or parable is of the kingdom of heaven.

The Apodosis whereto tis resembled, is, like unto a man which sowed good seed in his field. In the parable we may take a view.

First of the sowers good care and diligence,

Secondly, of the husbandmens sleepiness and negligence,

Thirdly, of the enemies interruption and hindrance,

Fourthly, of the wisdom and precaution, to be used in 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 servants, after the example of the master, and his precise commandment.

The seed-man's good care and diligence is mentioned in the 24 verse. men's sleepiness instead of watchfulness. v. 25, a cause of the enemies malice and interruption, Then came his enemy and sowed tares, in the same verse.

A confirmation of the truth and undoubted certainty of the continual malice and 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, is the servants 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-man's goodness, and the servants 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, 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, And he said, the envious man hath done this.

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 yieldeth, Least while ye go about to gather the tares, ye pluck up also with them the wheat, verse 29.

Or secondly affirmative,

• 1. In advising them to have patience for a time, Let botb grow together,
• 2. In determining what shall be done,
  • 1. With the tares,
  • And 2. with the wheat.

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,

Secondly, the householder determines what shall be done with the wheat and good corn, Gather the wheat into my barn. ver. 30.

Septuagesima Sunday.

THe History of Christ's Gospel as it containeth a most singular method, 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 Apparatiō to the Gentiles, & continual favor to his people, whether Jews or other nations.

Fifthly, his Baptism,

Sixthly, his Fasting,

Seventhly, his Preaching and miracles to confirm his doctrine.

Eighthly, his Feasting, in eating the Passover and ordaining the Supper.

And ninthly his Passion.

The Christian Church likewise (for the good of all the members thereof) have in the three Lord's days, or Sabbath, following thought it most fit to chose 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, ascension, the session of our Lord Jesus, at his Fathers right hand, and his coming to us once again, though it be unto judgment.

Now because nothing can more humble a man then when he shall see, how highly he was in God's favor by creation, and how he was and is abased by sin, and fallen by disobedience, frō such a glorious estate little inferior to the Angels.

Therefore in the first Lesson for this morning prayer, Moses writing the first History shows, in the first chapter of the book of the Creation, called Genesis.

First, that God made the Chaos, or indigested lump of nothing. ver. 1.2.

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 days work. ver. 6.7.8.

Thirdly, that he made the herbs and trees for the third days work, after that the waters: that is, the Seas were gathered together, and that the earth: that is, the dry land appeared, verse. 9.10.11.12.13.

Fourthly, that he made the great light of the Sun and Moon, and the light of the Stars, for the fourth days work, ver. 14.15.16.17.18.19.

Fifthly, that he made all creeping things, having life, all fowls flying, & all fishes swimming, for his fifth days 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, ver. 26.27.28. to whō he appointed their diet, whereon they should feed. v. 29. & the diet & food for the beasts, for the fowls, & for the creeping creatures, &c. for his sixth days work. ver. 30.31.

In the first Lesson for Euening prayer, being the second chapter of Genesis, Moses will tell and teach us,

First, that God rested the seventh day from his work of creating, though not of propagating and preserving the creatures. 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 myst 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 man's further humiliation show us the base matter whereof man this glorious creature was made in respect of his body, 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 man's pleasure, as for his necessity. 1. in planting a garden eastward in Eden, with all kind of pleasant trees for meat 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.

Fifthly, he showeth that this garden was planted for man's sake; and therefore God placed man therein: but with a proviso, how he should behave himself in the garden, to wit, what he should eat, & what he should not eat, a preceptiue and a prohibitiue commandment. ver. 15.16.17.

Sixthly, he doth particularize 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.

Seventhly, that as Adam gave names to other creatures, according to their natures, as v. 19. so he first gives the name Mannesse she man or woman to his wife, and secondly doth therein show the nearness and deerenesse of a man's wife unto husband above father and mother. ve. 23.24.

Eighthly, that all these favors of God were imparted unto man & woman in their innocence, and they were both naked the man and his wife, and were not ashamed. ve. 25.

Saint Paul being a minister of Christ, 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. This he doth 1. Cor. 9.29, to the end of the chapter. In which Scripture.

First, he teacheth by similitudes,

• 1 Of those that run in a race. ver. 24.
• 2 Of such as prove maisteries. ver. 25.

Se • ondly he teacheth by example and applieth the simitudes to himself.

• The 1 I therefore so run ver. 26.
• The 2 So fight ver. 26.

Thirdly, the course that he takes to perform both these, is, 1 〈 in non-Latin alphabet 〉 , to beat down his body 2. 〈 in non-Latin alphabet 〉 , to bring it into subjection.

Fourthly, he propounds the end why he did both these that God may have the glory, by his glorious not infamous walking in his ministry, by doing and performing that which he teacheth, and in not being 〈 in non-Latin alphabet 〉 : that is, without honor and credit: as those are which do preach that unto others which themselves will not practice, 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.

Our Savior in his Gospel written by S. Matthew chap. 20. ver. 1. to the end of the 16. will show unto his poeple in the parable of the laborers 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, & malicioiusness, envying the good estate of others, which ariseth from the mere love & favor of God (they doing herein as the devil did at man as soon as he was created, when this his adversary saw how greatly man was of his Creator favored.

The parable reacheth from the 1. ver. to the end of the 15.

The use of the parable is in the 16 ver. So the last shall be the first, &c. for many are called, &c.

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, in calling, providing & hiring laborers from the 1. ver. to the end of the 7.

Secondly, his rewarding and payment, his justice and equal dealing with the laborers, ver. 8. to the end of the 15.

The householder calleth and bargayneth alike with his servants, five several times,

The first time is at the dawning of the day. ver. 1.2.

The second is about the third hour. ver. 3. & 4.

The third and fourth times are about the sixth and ninth hour ver. 5.

The fifth time is about the eleventh hour, as ver. 6. and 7.

The justice and equal dealing of the householder is generally expressed, in commanding the steward to call the Laborers 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 justice, Saint Matthew sets down in the truth and equality of the words and agreement passed between the advocate, who takes upon him the part of the defendant and the clients or laborours, who are the plaintifs 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 laborers do reply upon the householder their master.

1. Secretly by murmuring, as ver. 11.

2 Openly or outwardly by accusing their master of injustice and inequality: saying, These last have wrought but one hour, but thou, &c. ver. 12.

The householder makes answer to one of the murmurers for all the rest.

1 In a common plea, a flat denial of the unjust deed wherewith he was charged, Non est factum: Friend I do thee no wrong.

2 By proving the truth thereof, testimonio opponentis, conscientia opponentis, ipsius orese iudicat: Didst thou not agree with me for a penny. ver. 13.

3 By counseling and commanding the murmurer to depart contented with his own, Take that which is thine own, and go thy way. Of this peremptory counsel and commandment the householder yieldeth three reasons.

The first is drawn from his own free bounty 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, after the good pleasure of his will, Is it not lawful for me, &c.

The third from a just reproof of the envious murmurer, whose eye is evil and therefore his heart is grudging at his fellows prosperity, proceeding merely from the good householders liberality: arising not from other men's deserts, but from his own love and willing bounty. Is thine eye evil because I am good. ver. 15.

Sexagesima Sunday.

AS the matter whereof man was made might have been a means of his humiliation: so all the good which God did towards him, might have continued his thankfulness and contentedness with that excellent and glorious estate. And as God's placing of man in the garden to dress it and keep it: yea, giving him more then a penny for his labor, might have been a competent maintenance to a contented creature, who had the creatures vegetating in the garden for his meat and pleasure, and those out of the garden, going, creeping and swimming, for his necessary uses, at his commandment: Even so he might have been so much the better contented, with his estate of innocence, of wisdom, and immortality.

Christ's Church therefore hath chosen two other Scriptures, out of Moses his Genesis for man's further humiliation, to show man his great downfall, from so excellent glory: That being humbled in the sight thereof he might have 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 God's word (better then Eve and Adam did) keep it, and bring forth fruit with patience, as our Lord showeth in the Gospel Luk. 8.15.

In the third chapter of Genesis, Moses first expresseth man's fall in two dialogues, from the 1. ver. to the end of the 13.

Secondly, the effect that this fall wrought

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 twofold.

The first is perswasiue, 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 reprehēsieve & 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 four-fold:

1 In God's cursing the serpent. ve. 14.15.

2 In God's punishing the woman, ver. 16.

3 In God's cursing the earth for man's sake. ver. 17.18.

4 In God's punishing of man fourfold.

First, enjoining him to labor with pain. ver. 19.

Secondly, in making of clothes for him to cover his nakedness. ver. 20.21.

Thirdly, in sending him out off the garden (where he lived like a King) to til the earth where he toiled like a clown. ver. 22.23.

Fourthly, in setting the Cherubim & the blade of a sword shaken to keep the way of the tree of life, from the sight and hand of man, as v • . also 23. tis declared.

In the Lesson for evening prayer Gen. 6. Moses will show how that out of the first bad weed and venomous tree of disobedience proceedeth the loathsome fruit of malice, and murder, unclean lust, and letchery. And that by how much the more God's blessing of propagation and multiplication, was upon 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 obeyed and honored.

In the first part 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. ver. 5.6.7.

In the other part: first a relation of God's favor unto Noah, ver. 8.9.10. who (living upon 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 borne 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. 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 so capacious, is declared. ver. 19.20.21.

In the fourth part Moses doth show what effect God's commandment took in Noah: to wit, his obedience in all things. ver. 22.

In the Epistle written, 2: Cor. 11. ver. 19. to the end of the 32. He that saith, Galatians 6.17. I bear in my body the marks of the Lord Jesus. & Colos. 1.24. I fulfill the rest of the sufferings of Christ in my flesh, &c. doth now show by his woeful experience, how God would have 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 rejoiced. 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.

First, therefore he persuades them to suffer him (seeing they suffered fools gladly) to rejoice after the flesh. ver. 19.20.21.

Secondly, he propounds the matter and grounds: first of his outward rejoicing in the flesh, whereof

The first ground is his stock and kindred. ver. 22.

The second is his place and function, a minister, yea more then a Minister: that is, more then such false Ministers which he showeth in particular: to wit, in labors more abundant, in stripes above measure, &c. ver. 23.24.25.26.27.

Secondly, he propounds the matter of his inward rejoicing, as,

First, in his daily cumber and care for all the Churches. ve. 28.

Secondly, in his weakness and being ouertoiled in his mind and spirit.

Thirdly, in the manifold scandals which were offered unto the Church, whieh he could not but zealously grieve at, ver. 29.

Thirdly, the Apostle propounds the manner of both his rejoicings, 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 Jesus Christ whereby the world, &c.

Fourthly, he confirms the truth of this outward and inward rejoicing, that it was unfeigned, and not false like that of the false Apostles, by taking God himself to witness the truth that he speaketh. The God, even the Father of our Lord Jesus Christ, which is blessed forever, knoweth that I lie not. verse 31.

In the holy Gospel written by S. Luke, chapter 8, verse 4, to the end of the 15, 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, Isaiah 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,

First, the parable it self,

Secondly, the occasion that Christ took to expound it,

Thirdly, our Lord's exposition thereof, as he propounded it.

And because the Church of God hath carefully culled out this Scripture for us: the better to prepare us by the fruitful hearing of God's word, unto a more diligent consideration of the doctrines following, concerning the passion and resurrection of Christ (falling out to be celebrated but 8 weeks after) we ought therefore yet more specially to hearken unto our Lord's Sermon.

In the first part whereof, being the parable, he speaks

First, of the sower,

Secondly, of seed,

Thirdly, of the manifold success of this sown seed, notwithstanding the seedmans diligence.

The sower is one, the seed is all one, but the success is manifold, that is, fourfold. verse 5.

First, some fell by the way side, therefore two discommodities grew thereof, for

First, Twas trodden vnderfeete,

Secondly, The souls of heaven devoured it up. verse 5.

Secondly, some fell on the stones, which though it made a fair show in springing, yet this glory was turned into shame: 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 sprang up with it and choked it, verse 7.

Fourthly, some fell upon good ground, an happy fall, a blessed lot, a goodly heritage: for

First, it sprang up,

Secondly, it bare fruit,

Thirdly, in great measure, an hundredfold. verse 8.

The occasion of the exposition being the second part, containeth

First, Christ's zealous motive to attention, He that hath ears to hear, &c. verse 8.

Secondly, the Disciples demand of the exposition of the parable. verse 9.

Thirdly, Christ's 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 Jesus our Lord expounds two chief parts, 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, by the way side. Those are a kind of hearers, out of whose hearts the devil takes away the word, least they should believe and be saved. v. 12.

The second, which is the stony ground, are such hearers which

First, receive with gladness,

Secondly, have no roots,

Thirdly, believe for a while,

Fourthly, in the time of temptation go away. verse 13.

The third, is the thorny ground, who are such hearers, which

First, are choked with cares,

Secondly, they are choked with riches,

Thirdly, they are choked with voluptuous living; therefore they bring forth no fruit. ver. 14.

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.

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 favor 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 without his sin also and infirmities.

The nith chapter of Genesis therefore is not an unfit Scripture to show this and other great favors of God. But the twelfth chapter, 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 have 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 God's people to understand, thar 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.

This love our only pattern of love practiced, both in prophesying his passion, death and resurrection unto his Disciples, and in offering himself v • to the b • ind 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, more may be seen and found, if thereon we look more wishly, and search into it more diligent • y,

First, God's blessed and bl • ssing commandment goeth forth, as

1 For man's multiplication, verse 1.

2 For man's authority over the beasts, souls and fishes, verse 2.

3 For man's meat 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, 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 God's bow in the cloud. verse 13.14.15.16.17.

Thirdly, we may with tears behold the subsequence and sequel hereof, that Noah, 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 Japheth. verse 23. the wicked deed of the younger son seen and cursed. verse 24.25. the godly and respective love of Shem and Japheth blessed, as verse 26.27.

Fourthly, the memorable time of Noah's life before and after the flood, is recorded by Moses. verse 28.29.

The first Lesson for Euening prayer Gen. 12, being better looked into will teach us how God's favor to Abraham in a particular promise took good effects of faith, love and obedience.

First, Abram is commanded to go out of his country, verse 1, with a good reason or motive annexed hereunto. verse 2.3. This commandment he obeyed, in taking his journey. verse 4, whose Itinerarium or iournall, is geographically set forth. verse 5.6.7.8.9.

Secondly, Moses delivers unto us the history of the crosses and troubles which were concomitants of Abram's journey, as

1 The famine in the land, verse 10, which though twas 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 took, is expressed to be a malo in peius. For the Egyptians marveled at, and gaped on the woman's beauty, both people, princes, and king himself, and used Abram well for his wives sake, as verse 14.15.16.

Thirdly, Moses tells us how God delivered his righteous servant 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 honorable dismissing of the Patriarch and his wife. verse 20.

The Apostle S. Paul in the Epistle for this day, 1. Cor. 13. chapter, teacheth us the use of the former doctrine, the end why God bestows benefits and blessings, gifts and graces upon the Church of Christ. He showeth 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, whereof he is a member, and in a zealous and sincere affection of love for the edification of himself and Christ's Church, in the employment and dispensation of God's gifts in the Church.

First, the Apostle showeth that the gifts and graces of God, are to small or no purpose of edifying or profiting, to such as have 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, and so be in love with such an excellent grace of God the Apostle describes love by the several effects and properties, either 〈 in non-Latin alphabet 〉 , as in the rest of the chapter, to the end of the 13 verse.

The qualities and effects which he doth affirmatively, 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. Upon the last property he dilateth longest, because it is loves permanencie, lasting, and continuing longest, which he compareth with, and preferreth 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: 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 theorie or theorical Idea of Love. But in the Gospel Luke 18.31. 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 shown unto mankind. Who willingly intending to show his love unto man in suffering, dying, and rising again: first called his twelve Scholars, and foretold all unto them, though they understood it not. Secondly, as he was going in his journey to Jerusalem about that business, he shown 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: but second • y, also in performing of that which was needful for the blind man's good.

First, therefore Christ is as a theorick unto his Disciples, to prophecy and presage unto his scholars (that they might be ar • ed with patience and humility before it cam • ) what should betide 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, they understood none of these sayings &c. verse 34.

Thirdly, S. Luke shows how our God of love falls a practicing of love in a most speedy, most kind and free healing of the blind man, wherein we may see

• 1 The occasion of this miraculous cure,
• 2 The cure it self 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, where the blind man was. ver. 35.

The blind man gave the second, 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 rebuke, yet was more earnest, and his mouth more open with ô son of David. ver. 39.

Christ himself gives further occasion of doing this miracle to this beggar.

1 In making a stand,

2 In giving 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 Christ's 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, Receive thy sight, not Recipe florum, foliorum, radicum, &e. ver. 42.

The effects are twofold.

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 Jesus Christ gave a commandment of increasing, and a blessing therewith, 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, word, and deed.

Our Lord Jesus Christ himself propounds no other end of the good and honest hearing of God's word, & receiving the graces and gifts of God, then a multiplication in fructification. Saint Paul shown us the manner how we should do all, and the salt of love to God and our neighbors, wherewith all men's gifts must be seasoned, as we heard in the four former precedent Scriptures.

In these 4 following we may see,

First in the filthy Sodomites, the slender regard that they had of Crescite and multiplicamini: either of God's blessing [ 1] or of any other benefit or grace of God, or of the late destruction of the world for filthy lust and cruelty.

[ 2] Secondly, that notwithstanding their wickedness not to be named 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 Isaac and in reiterating the promise. By myself have I sworn, &c. And in thy seed shall all the nations of the earth be blessed.

[ 3] Paul and the other Minsters of Christ being workers together, making use of the doctrines concerning the publication of this embassage of blessing and salvation in and by Christ, beseeching the Church of Christ that they would not receive this grace of God in vain.

[ 4] In the Gospel for the day it doth appear, how our Lord by the Spirit is led into the wilderness, to buckle with Satan, whom he not only woundeth, but overcomes, that we in this our Champion and Captain believing, might not only overcome the world, but sin, Satan's temptation, and condemnation.

In the first of these four Scriptures, which is Genesis 19. Moses doth show us,

First, the entertainment of two Angels, two manner of ways: to wit, their good usage by Lot.

2 Their bad usage by the Sodomites: Their good usage by Lot is twofold, 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 twofold.

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 sauages, 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. ver. 26.

Fourthly, Moses tells us how Abraham was a beholder of all these judgments brought upon Sodom, and that God was mindful of his mercy promised to Abraham and Lot in the midst of these judgments, ver. 27.28.29.

Fifthly, Moses records that ill measure which Lot did mete unto his God for all the former favors to him, and his, viz. the taking in of an immeasurable and unreasonable quantity of wine, whereupon he was provoked unto insatiable 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, doth afford History.

1 Of Abraham's faith and obedience in offering up his son Isaac, from the 1. ver. to the end of the 19:

2 Of the pedigree of his brother Nahor grandfather to Rebekah which was married to Isaac. ver. 20. to the end of the. 24.

In the story of the sacrifice are considered

First, God's commandment to Abraham, ve. 1.2.

Secondly, Abraham's faith & obedience, frō the 3. v. to the end of the 14.

Thirdly, the subsequent effects hereof, from the 15. ver. to the end of the 19.

The third Scripture, which is the Epistle for this day. written. 2. Cor. 6. ver 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, or the most of God's graces and favors tendered unto us in this glorious ministry of the Gospel, containing man's reconciliaiion unto God the father by the only merits of his Son Christ our Savior.

In the first part whereof S. Paul propounds the exhortation.

In the next place the motives wherewith he persuades to it.

The exhortation is so emphatical and pathetical of it self, that unto good people attending well thereto it were sufficient. For if we respect

The manner of the exhortation, So we therefore as workers together beseech you: Or

The matter, that ye receive not the grace of God in vain, as ver. 1. it is no ordinary persuasion, but most pithy and Rhetorical.

The grounds of this elegant Rhetoric are

First, most ancient and Canonical Scripture. For he saith, I have heard thee in a time accepted, &c. cited out of Isaiah, 49.8. as ver. 2. or

Secondly, the honored approved, or rather the honorable conversation, and example of the Apostles and ministers of Christ, who

1 Are not scandalous in anything, because they would avoid the obloquies and reproaches of their ministry. ver. 3.

2 But in all things, to thenselves & others are as the ministers of Christ, approved in much patience, in afflictions in necessities in distresses, 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. 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 metal that will abide nine and twenty says or examinations. 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 honorable.

In the fourth Scripture which is the Gospel for the day, Math. 4.1. we have a trial above the trial of Lots patience among the Sodomites, exceeding the trial of Abraham's faith and obedience, and much exceeding the 29. touches of the Apostles excellence. For here Lots deliverer and Ahrahams Savior, the Apostles Rabbi and our greatest teacher (before ever he preacheth any Sermon) is set upon by the adversary of mankind, the enemy to all good Sermons: God is here tried by the devil. Jesus is led aside of the good spirit to be tempted of the devil, who is that evil and most wicked spirit?

S. Matthew in the forefront of this battle lets us see

First, the Apparation or preparation of the combatters themselves before there was a stroke stricken between them.

1 Jesus Christ that victorious conqueror and Lyon of Iudaes Tribe is thus made ready.

• 1 The spirit leads him aside.
• 2 Into a solitary place the wilderness.
• 3 To this end to be tempted of the devil. ver. 4.
• 4 He was prepared by fasting 40. days and 40. nights. ver. 1.
• 5 By being hungry. ver. 2.

Secondly, the devil, the roaring Lyon (who is never unready) thus prepares himself. 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 practiced 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.

The first stroke that Satan stroke was, at one of the principal parts of Christ's 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 devils diuelty, or rather his villanous 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 simple sword of the Spirit, which is the word of God, Scriptum est, Man shall not live by bread only, &c. ver. 4.

The second blow that Satan gives unto Christ, was in an high place upon the Temples pinnacle (as the first was below upon the ground) In which assault he takes Christ's own weapon to wound him withal, proving in more particular the consequent of his major proposition expressed before in the first temptation. For the devil knew that it did not follow necessarily, that because Christ is the Son of God, ergo he must cast himself down. For which cause hele urge and work upon that consequent with the powerful word of God, though cursedly by detraction he alledgeth, 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, 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 accomodate himself to the third encounter and battle) an exceeding high mountain, where

1 He takes upon him like a liar, to show Christ more then he could.

2 Like a vain bragger to give him more then he had himself, and that upon condition, That Christ would do to him more then he ought, or should: to wit,

• 1 To fall down, and
• 2 Worship the devil▪ ver. 8.9.

Christ gave him two blows, & that with two weapons.

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 only shalt thou serve. ver. 10.

Saint Matthew, Christ's standard bearer, in the third place.

1 Displayeth the ensign of victory,

2 Sounds a triumph of Christ over Satan,

3 He sounds the devils dasterdly retraite, and

4 He sounds amarch of the holy Angels which attended upon Christ. ver. 11.

The second Sunday in Lent.

AS the Church of Christ, 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. 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 have therefore,

First, in Jacob's beguiling of Esau, by the counsel and persuasion of Rebekah, a manifest view of a fearful effect of satisfying the desire and appetite of a man: yea, an holy [ 1] man's mouth, and that this sweet and sauory meat had but sower sauce, for the eldest son was thereby beguiled of his fathers purposed blessing.

[ 2] Secondly, we may find the old proverb true, Occasio furem, or Occasio meretricem, in Dinalo the Patriarch Jacob's 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.

[ 3] 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.

[ 4] Of which faithful invocation, we have a memorable example out of the fourth Scripture in the woman of Canaan the Syrophenician, so zealously praying and effectually obtaining her suit at Christ's hands.

The first of the foresaid points is in a History related unto us by Moses, Genesis 27. In which chapter he delivers,

First, the charge that Isaac gave to Esau 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, Rebekah's plotting of a deceitful course, to intercept the blessing, and to circumvent her eldest son. v. 5, to the end of the 17.

Thirdly, Moses delivers Jacob's accomplishing and effecting of this deceitful designment. verse 18, to the end of the 29.

Fourthly, the discovery of this deceit, with a specimen of Ishaks fatherly love unto Esau his son, though far inferior to Jacob's, from the thirtieth verse, to the end of the fortieth.

Fifthly, Moses reporteth what bad effect all this bad dealing took, to wit, in Esau, his intent to kill Jacob. 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, Genes. 34. wherein

First, he lets us see the occasion of Dinah's deflowering, drawing on the act. verse 1,

Secondly, the filthy act it self. verse 2.3.

Thirdly, the means that Shechem made to his father to have her in marriage. verse 4.

Fourthly, the course that Hamor Shechems father took to bring this to pass, with the consent of Jacob's sons, v. 5. to the end of the 12.

Fifthly, the conditions are rehearsed by the sons of Jacob, which the Shechemites were to perform before Jacob's sons would yield to part with their sister, 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, upon the Shechemites, from the 25 ver. to the end of the 29.

Seventhly, Moses sets down Jacob's dislike and reproof of this murder, with his sons answer thereto. ve. 30.31.

The third selected Scripture which is written 1. Thes. 4.1 to the end of the eight ver. teacheth inward and outward cleanness, general and special sanctification, holiness of soul, cleanness of body, singleness of heart, and purity of hands.

S. Paul, Siluanus, and Timothy, a three-fold cord (which is not easily broken) do combine themselves together, as in the rest of this Epistle, so

First, in this loving, painful, and fruitful exhortation contained in these words. And furthermore we beseech you brethren, and exhort you in the Lord Jesus, that ye increase more and more, as ye have received of us how ye ought to walk and to please God. ver. 1.

Secondly, the Thessalonians have a sight of the ground-selles and supporters 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 commandments given of the Apostles by the Lord Jesus 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 commandments. 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.

The first is the cleanness and holiness of the body, to abstain from fornication, as ver. 3.4.5.

The second is the cleanness 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 servants of God have an especial care that the former Lessons be well regarded, remembered and obeyed, and therefore 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. to the end of the 28, ver. the Evangelist having related our Lord's reprehension of the outward hypocritical cleanness of the Scribes & Pharisees, showing that evil thoughts, murders, adulteries, fornications, do defile the man, but not to eat with unwashen hands, doth now set down a true story of the pure, precious & unfeigned faith of a Canaanitish woman, exercising it self in a most zealous and fervent manner of pouring forth her petitions, as the incense in the presence of God, & casting all her cares into Christ's bosom, who cared for her and for her possessed daughter, speedily delivering them both out of their adversity,

The text containeth

1 An introduction or preface into the history, in the 21. and a part of the 22. ver.

2 The history it self, from the 23, ver. to the end of the 28.

In the preface S. Matthew notes the occasions.

1 Of his going from the Scribes and Pharisees.

2 Of his departure into the coasts of Tyre and Sidon, to offer himself unto this godly and zealous Canaanite. ver. 21.22.

In the story of the woman's petition, and Christ's answer to it, we have the woman's 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, Have mercy on me ô Lord the son of David, ve. 22. whereunto she receives no answer by word. ver. 23.

The second is her crying after Christ, and the Disciples who would fain have been rid of her, because she was importunate. Therefore they are spokes-men to Christ for her. Our Lord's answer is, I am not sent but to the lost sheep. verse 23.24.

The third is, she came and worshipped him, saying, Lord help me, verse 25. To this Christ answereth thus, It is not good to take the children's bread, &c. verse 26.

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 Lord's words, persuading her self that he would grant her request, in saying, Truth Lord, and though she acknowledged her self 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.

THat there might be a growing, and a daily increase of cleanness and chastity, of holiness 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 chaste 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.

In the 42 chapter of Genesis, there is a pattern of great love exercised by Joseph unto his brethren, in his strange and political entertaining of them, and yet affording them corn for their money, which is the thing they came for.

In Ephes. 5.1. to the end of the 14, is a notable and pithy exhortation, that we be imitators of God in all holiness: namely, in love (as Christ loved us) and in refraining of fornication, uncleanness, covetousness, &c. not to be named among saints.

In Luke 11.14, to the end of the 28. verse, our Lord Jesus Christ proceedeth in proving himself to be that Messiah promised, that seed of the woman, which should bruise the head of the Serpent, not only in ouercoming the devil, tempting Christ himself (as Math. 4.) or miserably vexing the poor Canaanites daughter, (as Math. 15.) and driving him out of her. But in this place also casting out a dumb devil out of one which was dumb, made dumb by the devil, as not suffering his enemy Satan to be at rest anywhere, either in men, women, or children.

Moses in the first of these four Scriptures, 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 chaste man would not consent, though the whore tempted him diverse and sundry ways, many and often times.

First, there is an introduction or preface unto the story of Joseph's 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, 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 Joseph's 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, and the insatiable beastliness of this queane and strumpet, in assaulting Joseph by force, drawing on this sin upon her with cart-ropes of uncleanness, catching Joseph by the garment, following her former suite of fleshliness, though Joseph left his garment in her hand, gat loose from the whore, saved his credit, and kept his virginity. verse 11.12.

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.

Fifthly, how upon this unjust accusation, Putiphar in his wrath imprisoned Joseph, as injuriously. verse 19.20.

Lastly, how God was with Joseph in all these 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.

For (as Genesis 42 appeareth) having such extraordinary favor afforded him in the prison, and in the house of Pharaoh when he was out of prison, in being made Ruler and Lord-steward of Egypt: he was an instrument of his fathers preservation, 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 servant of God Moses will show unto us

How Joseph is not forgetful of God's former continued favors towards him, but showeth his thankulnesse to God, in being charitable unto strangers, in affording them corn at their need, not in defrauding, circumuenting, or oppressing them, selling it to days, or at an high rate, but sending them away loden with come, and their money in their sacks mouths.

In the first part of the chapter Moses maketh mention of Jacob's sending his ten sons into Egypt to buy corn. verse 1, to the end of the 6.

In the second, the manner of entertainment which they had of Joseph at the first, in charging them with treachery against the land, and that they were but spies. verse 7.8.9.

In the third, the answer of Joseph's brethren unto that accusation. verse 10.11.

In the fourth, Joseph urgeth that poin • against them the second time, and their answer. verse 12.13.

In the fifth part Moses reporteth how Joseph made trial the second and third time of their 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 in Joseph's brethren (for some sins which they had formerly committed against their brother) when they saw the troubles and straits they were in. v. 21, to the end of the • 4.

In the seventh, Joseph's true and right brotherly dealing with them, in appointing their sacks to be filled with corn, and their packets of money to be restored unto them, notwithstanding his former rough political 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. verse 29, to the end of the 35. verse.

In the ninth, how old Jacob answered 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, our Apostle S. Paul Ephesians 5.1. to the end of the 14 verse. in setting down a special exhortation of our loving and embracing of holiness, and cleanness inwardly and outwardly, intimates it in a dehortation from fornication, uncleanness, covetousness, and all the unfruitful works of darkness. And because upon an occasion of prosecuting the duties of brotherly love, in the former chapter, he proceedeth in the same matter and exhortatiue doctrine.

Therefore in the two first verses of this 5 chapter, 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, 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, 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, are three, whereof the first is drawn from the knowledge that the Ephesians had concerning God's definitive sentence pronounced against such wicked men, verse 5. the second reason is a caveat or warning to prevent the danger that is iminent 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 is drawn from the twofold 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, necessarily concluding upon the premisses, and forcing his exhortation, as

[ 1] 1 To walk as children of the light. verse 8.

The reason he yieldeth, For the fruit of the spirit is in all goodness and righteousness and truth. verse 9.

[ 2] 2 To approve that which is pleasing to the Lord. verse 10.

[ 3] 3 To have no fellowship with the unfruitful works of darkness. verse 11. The reasons whereof are,

• 1 It is ashame to speak of their secret sins, verse 12.
• [ 1] 2 Secret sins are laid open to the light, even by the light. [ 2] verse 13.
• [ 3] 3 Because the Scripture saith he, Isaiah in his 60 chap. verse 14, Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light.

In the fourth of the Scriptures our Lord Jesus affords his gracious and free love to the Demoniacke, which was dumb (yea blind also) as Matth. 12.22. it appeareth casting out that fiend (no friend to mankind) and not suffering him to rest or have his abode in the diseased man. S. Luke chap. 11.24. to the end of the 28. ver. showeth us in this text.

• First, the miracle.
• Secondly, the effect of the miracle.

The miracle in a part of the 14. verse. in these words: Then he cast out a Devil which was dumb, and when the Devil was gone out, the dumb spake.

The effect is 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 devils through Beelzebub, verse. 15. Thirdly, in others tempting him, and asking him a sign from heaven. verse. 16.

The effect was very good in the 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. verse. 27. whereto Christ assenteth, & teacheth her a further instruction concerning blessedness, yea rather blessed are they that hear, &c. verse. 28.

The bad effects of the Pharisees blaspheming, and the others tempting, he doth by diverse strong reasons, and most sound arguments confute, cast out, and overthrow,

The first by a similitude of a kingdom divided against it self, which is the Protasis, verse. 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 consequente, your children and I do cast out devils 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, and the true, certain, and most infallible manner of casting out devils: to wit, by the fingar & almighty spirit of God, which hath commodum consequence, or vtilitatem spiritualem inde 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 devil.

The fourth reason therefore is taken â maiore ad minus, The master can do, and hath more power to do, that which the servant cannot do, Christ is of more force and power then the devil, who is but his vassal. Christ therefore is not the worker by the devil, nor the minister of the devil. When a strong man armed keepeth his palace, the things that he possesseth are in peace, &c. ve. 21.22.

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 servant. 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 Christ's vassal and slave is to do evil. The will of Christ the great Sheepeheard and Bishop of our souls, is to gather the scattered: yea, the lost sheep. The devils 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) which they had formerly known and acknowledged) yea, persecuted the same truth and Christ the author thereof. He therefore showeth 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.

The fourth Sunday in Lent.

IT must needs be a great occasion of humiliation unto all the true members of Christ's Church, 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 Passover 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 have chosen the former Scriptures have been very careful in the fore-named respect: so now in these four that follow for this day, they will teach unto us, that notwithstanding the sins and transgression of God's people and others, and the punishments inflicted upon 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, by reason of the increase of the famine, who was thereby occasioned to send the second time into Egypt to buy more food. But withal he was very unwilling to perform Joseph's 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.

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Secondly, the text showeth, how that in the end Israel yielded hereunto, in sending his darling away, and performing of complements to the Lord of the land, for his children's better entertainment there, from the 11. ver. to the end of the 15.

Thirdly, how Joseph entertained and welcomed them all for his brother Benjamin's sake. vors. 16.17.

Fourthly, how the sons of Jacob were stricken 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. Upon which point they communed with Joseph's Steward, who led them into his masters house, entertaining them and their beasts accordingly, verse. 18.24.

Fifthly, the text mentioneth their preparation and delivery of their fathers present unto Joseph. verse 25.26.

Sixthly, of Joseph's conference with them concerning their fathers health, and their brother Benjamin, Verse 27.28.29.

Seventhly, of Joseph's tender heartedness and natural affection towards his brother 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 Joseph's jewel. ver. 30. to the 34. the end of the chapter.

In the 45. chapter of Genesis Moses doth,

First discover the concealed love of Joseph so long kept and contained within him, and the making of himself known to his brethren, verse 1.8.

Secondly, he makes mention of Joseph's sending of his brethren 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 〈 in non-Latin alphabet 〉 extended and stretched out) with the conference he had with them, which is not expressed, 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 servants, who not only rejoiced at the tidings and news hereof, but the King gave also commandment • ement to Joseph to send 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 in the land of Canaan. First in his swoning for joy: 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 to the end of the chapter: as in the former part of the chapter, he mentioneth that dear and true hearted love mutually exercised betwixt the Galatians 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 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. And therefore intimates, that God being our father, and vouchsafing us this prerogative in giving 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, 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, verse. 21. alleging the Scripture and text for that which they also knew. ver. 22.23.

Secondly, he expoundeth this mystical allegory of Abraham's two sons, ver. 24.25.26.27.

Thirdly, he concludes hereupon, that we are after the manner of Ishak children of the promise, not of Hagar the bondwoman, bondslaves to sin or Satan, verse. 28. though fl • shly and bondchildren do persecute and gibe at spiritual children: which mockers, with their mother, are sure to be expelled for their labor. v • rse 29.30.

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 servant, but of the free woman. verse 31. And hereupon he exhorts the Galatians 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.

S. John chapter 6.1. to the end of the 14 verse, declareth plainly unto us that our Lord and Savior, that great Prophet which should come into the world, takes care • ike a good shepherd of his flock and sheep, like a good householder of his family, 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 have 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 upon his providence, so also to instruct them herein, That man liveth not by bread only, &c. therefore not by the great quantity of cramming his maw and belly with meat, but by every word, &c. with God's blessing upon that bread and food which he sendeth, making the quality, 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

First, the occasions given and taken by our Lord God, the most provident householder in the doing of this miracle, to wit, first, his departure from the Jews, 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, to argue the truth of the miracle, being near the Jews Passover. verse 4.

Thirdly, 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 unto the performing and sight of this miracle. verse 10. and a part of the 11.

Fifthly, the miracle it self, as fi • st, in the five thousand men's 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 showeth the effect that this miracle wrought in the beholders. 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, which had so graciously delivered Jacob and his posterity from the famine in Canaan, brought them into Egypt, and gat them favor in the sight of King Pharaoh and his subjects, doth now stir up another king which knew not Joseph, to exercise his servants the Israelites under the cross. And as they being the members of the Church endured and continued herein by the space of many years, being the sheep of Christ: so now is the head of the Church, the great and good shepherd of the sheep, about to be smitten.

The great Passover therefore drawing nearer and nearer, wherein Christ our Passover was offered for us: his holy servants have thought upon 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 rebuke him of sin.

In the third chapter of Exodus the first of the four Scriptures for this day, the text doth set forth,

First, the manner of God's calling of Moses to be 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 either to go to Pharaoh, or to bring the Israelites out of Egypt, verse eleven, much like the speech of Saint Paul. 〈 in non-Latin alphabet 〉 .

Thirdly, the text sets down how God fitteth and furnisheth Moses to this weighty and troublesome function, ver. 12.

Fourthly, the desire of Moses to be further instructed concerning the authority of this his Embassage. verse 13.

Fifthly, the text relates unto us God's answer to Moses, 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 diverse 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, being the second of the selected Scriptures, the text showeth,

First, how Moses and Aaron do accomplish and perform their duty of doing their message to Pharaoh ver. 1.

Secondly, how Pharaoh took their doing of this message. 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 task-work, 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 showeth: First, 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, verse. 15.16. Secondly, the answer that this Atheist m • de (as before) not changing his mind nor words anymore then the Leopard doth her spots, or the Moore his skin. Ruling and over-ruling God's people by his will alone, (as tyrants do) against reason and religion. Verse. 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, upon Moses and Aaron. as verse. 20.21.

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 Lord's bosom, 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. the holy Ghost doth assuure us of the obtaining of an eternal redemption by Christ our high Priest, whereas the deliverance of the Israelites was but ex • ernall temporary & typical: no m • re then their s • crifices were, which did sanctify as touching the p • rification of the flesh ve. 13.

First, therefore the Author of this Epistle, delivereth this poin • positi • ely, and peremptorily, that the sacrifice of Christ is eternal, and more perfect, n • t like that sacrifice of the blood of bulls and goats. ver. 11.12.

Secondly, this point is confirmed by an argument, a minore ad may • s. If the lesser did so much, how much more then shall the greater do. For if the blood of bulls and goats, and the ashes of an heifer, &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.

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 undertook and performed all 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. John's Gospel ver. 46. to the end of th 59. which is the end of the chapter, the text directeth us to the sight and consideration of these principal points.

First, that he which was and is our high Priest, was innocent, because none of them (being all challenged) could rebuke 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 Savior answereth. ver. 49.50.51.

Secondly, S. John will show us the obduracie and obstinacy of the Jews hearts, from whence proceeded rhe venom and poison of their tongues. Now know we that thou hast a devil: maliciously, and contrary to their knowledge, endeavoring to maintain this their blasphemy, Abraham (say they) is dead, and the Prophets. ve. 52, 53. Whereunto our Lord makes answer.

1 If I honor myself, mine honor is nothing worth: it is my Father that honoreth me, whom ye say that he is your God. ver. 54.

2 Yet ye have not known him, but I know him. ver. 55.

3 Abraham knew him and me, your father Abraham rejoiced to see my day, and he saw it, and was glad. ver. 56.

Thirdly, the holy Ghost testifieth against these wicked Jews, misconstruing Christ's words, and willfully persisting in their scandalous obtrectation and obloquy. Thou art not yet 50. years old, and hast thou seen Abraham. ver. 57. Hereunto our Savior answereth. Verily, verily, I say unto you, before Abraham was I am. ver. 59.

Fourthly, S. John acquaints us here, with that vltimum 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, staves, and stones, Then they took up stones to cast at him. Christ's 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, was not worse then his hardness of heart, nor his obstinacy proportionable for his person, to the Jews 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.

But if we look narrowly & more particularly into them, we shall in the former two perceive, that in Pharaoh & some of his followers there are more outward signs of his alteration, and beeter hopes of conversion, then in the Jews in Christ's 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.

Notwithstanding all this persecution by Pharaoh, and killing of the Lord of life by the obstinate Jews, the Epistle chosen for this day, shows us, that it was God's purpose that things should so fall out that Christ should be thus humbled to the end that we might learn humility of him: That the same mind may be in us, &c. as the Apostle exhorteth.

The first Scripture for this day, Exodus 9. lets us see,

First, how, • s Pharaoh left not off persecuting the people of God, so the Lord proceeded in plaguing him the fifth time with the murraine and pestilence among his beasts. which God would not suffer to come upon 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.

Secondly, that notwithstanding Pharaohs continued malice, God would further plague him by sending blistering scabbes upon man and beast, (which is the sixth stroke of God's heavy hand) in such manner as the forcerers of Pharaah could not stand before Moses, by reason of their contagion, ver. 8. to the end of the 12.

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 upon 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, unto which counsel some hearkened, and some of Pharaoh's servants disobeyed.

The effect that this plague took in Pharaoh was a confession 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: 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. making mention of two other plagues, wherewith almighty God vexed this malicious deep dissembling hypocrite.

The one is the sending of the Locusts or grasshoppers upon all the land of Egypt (being 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 upon the whole face of the land of Egypt, the ninth scourge wherewith God whipped this slow ox Pharaoh, who was so unwilling in deed, though not in word to perform God's commandment 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 have 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. ver. doth exhort unto humility and humiliation by the example of our Savior Christ Jesus, that we might attain to the end of true humiliation, which is 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. In this portion of scripture contained in these 7. verses, we have,

First, an exhortation in these words: Let the same mind be in you that was even in Christ Jesus, verse, 5.

Secondly, that this exhortation of being Christianly minded, 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 deed; as

First, who being in the form of God, thought it no robbery, &c. verse 6.

Secondly, he made himself of no reputation,

Thirdly, took on him the form of a servant,

Fourthly, was made like unto man,

Fifthly, was made in shape like a man, verse 7.

Sixthly, he humbled himself,

Seventhly, and became obedient to the death.

Eighthly, even the death of the cross, verse 8.

Thirdly, the Apostle sets forth the effect and issue of this humiliation, to wit, exa • tation: Wherefore God hath also highly exalted him, and given him a name▪ &c. verse. 9.

Fourthly, he describes this name and power of Christ at large, proving it to be above every name, further spreading it self then anything created, for

1 At this name Jesus, every knee should bow, coelestium, terrestrium, infernarum, verse 10.

2 That every tongue should confess that Jesus Christ is the Lord, unto the glory of God the Father, ver. 11. This is true subjection and humiliation of all creatures, when they all stoup to him, & acknowledge his powerful name. This is true humiliation of all mankind, that is, of people & nations through the world, when they confess that Jesus Christ is the Lord, unto the glory of God the father.

The Gospel for this day contained in the 26. & 27. of the Gospel after S. Matthew unto the end of the 56. ver. relateth that most grievous and lamentable humiliation of our deer Lord and Savior.

First, in his enduring and suffering of all things at the Jews hands, which is his passion before his death.

Secondiy, in the exigent and end of his passion, which is his death.

In the 26. chapter, S. Matthew propoundeth, and largely dilateth upon the one.

In the 27. chapter he leaves out no circumstances concurring to denominate the other.

Thus, and no otherwise, doth our Lord Jesus 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 Christ's intimation hereof unto his Disciples, saying: Ye know that within two days is the Passover, 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 Caiaphas his hall, verse 3.4.5.

Thirdly, because his death, and consequently his burial is near, our Evangelist tells us of Mary Magdalens annointing him with the precious ointment: for he was worthy of it being a King and a Priest, verse 6. to the end of the 13.

Fourthly, how Judas indents with the high Priests for money to betray his master Christ, verse 14.15.16.

Fifthly, how our Lord Jesus celebrateth the Passover, & foretold the intended & plotted treason of the traitor Judas, verse 17. to the end of the 25.

Sixthly, that our Lord did institute the holy supper, & celebrate the same with his Disciples, ver. 26. to the 30.

Seventhly, S. Matthew declares Christ's prophesy & foretelling the Disciples weakness, in being offended at his sufferings, but chiefly at Peters denial, ver. 31.35.

In the eighth place S. Matthew mentioneth Christ's going apart to Gethsemane, 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 staves to take Jesus. At which time Peter takes upon him to revenge, 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 Jesus is led to the sessions house, where

First, notwithstanding their subornation of false witnesses, and Caiaphas his adiuring of 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,

Thirdly, they conclude, that he is worthy to die,

Fourthly, they spat in his face.

Fifthly, they buffeted him,

Sixthly, they smote him with their rods,

Seventhly, they mocked him, and in mockery of his prophecy they require him to prophecy, 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, and his hearty repentance for the same ver. 68. to the end of the 73. which is the last ver. of the 26. chapter.

In the eleventh place Saint Matthew relates the time and place of another session of chief Priests and rulers to consult against this sweet and harmless Lamb our Savior, and consequently to take his life from him. That so he being led bound unto Pilate the governor, he might be examined, judged, and condemned to die. ver. 1.2. of the seven and twentieth chapter.

When Judas heard that his Master was condemned he repents after a fashion, but despairs of God's 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, Christ's examination is recorded, with Pilate's putting it to the people's choice, the deliverance of Jesus or Barabbas (for that was their wicked immutable custom, though thereby they brought innocent blood upon 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, 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 robe upon him.

5 They crown him with a crown of thorns (a vegetall coming of the earths curse.)

6 They put a reed in his right hand.

7 They how their knees in mockery, saying: God save thee, King of the Jews,

8 They spatted upon him.

9 They took a reed and smote him with it.

10 They took the robe from him.

11 And put his own raiment upon him.

12 And led him away to crucify him. ver. 27. to rhe end of the 31.

13 Compelled Simon to bear his cross.

14 They gave him vinegar to drink mingled with gall. 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.

First, they persecuted even his clothes.

Secondly, they watch him,

Thirdly, they set up his title.

Fourthly, they crucify two thieves with the Author of truth.

Fifthly, the passengers that passed by revile him,

Sixthly, first, the high Priests: secondly, Scribes: thirdly, Elders, and fourthly, Pharisees mock him, fifthly, so do the theeeues, ve. 35. to the end of the 44.

In the fifteenth part the Evangelist relateth.

First, what fell out for three hours together, while Jesus was upon the cross, to wit, the lights for the day and night fell to 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 〈 in non-Latin alphabet 〉 et natura patiebantur. verse 45.

Secondly, he relates what befell at the ninth hour. Sinners would not sorrow, the Savior of sinners, Jesus the Savior of all mourning sinners, mourneth for sinners, crying bitterly, crying with a loud voice, Eli, Eli, Lammah sabachthani. ver. 46.

This cry the Hebrews would not understand, and yet it was Hebrew, as appeareth, ve. 47.48.49. Our Lord crieth again, they might have 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.

Thirdly, the Evangelist relates what befell after Christ's death.

First, the veil of the Temple is rent in twain,

Secondly, the earth did quake,

Thirdly, the stones were cloven,

Fourthly, the graves did open themselves,

Fifthly, 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.

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 soldiers, seeing the earthquake, and what was done,

1 Feared greatly,

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 〈 in non-Latin alphabet 〉 without name expressed ver. 55. and some 〈 in non-Latin alphabet 〉 . They have 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 Ioses, and the mother of Zebedee children. ver. 56.

Now who can better and more truly say, then this our deer Savior upon 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 Jesus Christ, being one of the main pillars whereupon the godly have built, and must build their salvation: The Christian Churches have also agreed upon twelve several texts of holy Scripture to be read 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 Savior is risen, the first fruits of them that slept, so they shall rise again to life eternal.

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 Sondaies are for the Churches humiliation and casting down in sorrow and penitency, to bewail their sins, the causes and original of their Saviors sorrow, passion, and bitter death.

The doctrines for the six Sondaies following are for the Churches exaltation, lifting up, exultation, rejoicing and comfort.

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 Lord's resurrection.

The four in the New Testament prove the performance, truth, and substance hereof, applying all to the singular use and instruction of God's dear people everywhere.

The Princely Prophet David in the second Psalm, 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, death, and destruction, in his resurrection, and therefore it must be so. For

First, in the second Psalm David proveth.

1 That albeit the Gentiles fumed, and the people of the Jews murmured, yet it was all but in vain. ve. 1.

2 There is a reason rendered there, God shall have them all in derision. ver. 5.

3 God hath set his King upon Zion his holy mountain. ver. 6.

4 That this King and Christ is his Son. ve. 7.

5 Homage and obedience in fear and reverence must be yielded unto this Kingly Son. Kiss the Son. &c. ver. 12.

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.

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 send 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, whose teeth are spears and arrows, and their tongue a sharp sword. Yet he prayeth in prophecy, and prophecieth in prayer, that God would exalt himself above the heavens, and his glory be upon the earth. ve. 5. to the 11, being the last verse of the Psalm.

In the third Scripture, which is the 111. Psalm.

1 David gives thanks 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.

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 commandments have good understanding, that the praise of this fear endures forever, and men are to do all things to his praise forever and ever. ver. 10. the last of the Psalm.

In the fourth Scripture, Psal. 113. David

First, exhorts the children which do fear the Lord, to praise the Lord, ver. 1.

Secondly, he performs praises himself. ve. 2.3.

Thirdly, he showeth five reasons hereof in the rest of the Psalm, to the end of the 9. ver. Read the text.

In the fifth Scripture. Psal. 114. King David

First, sets us down an experience of God's deliverance of his people Israel out of Egypt. ve. 1.2.

Secondly, the means and manner how God did this

1 By the seas floating and yielding,

2 By the mountains moving & skipping. v. 3.4.5.6.7.

Thirdly, the Prophet tells us of God's 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, ve. 8. being the last of the chapter.

In the sixth Scripture the 118. (where the stone David is a type of the stone Christ, rejected of Saul and the people, as Christ was of the rulers, high Priests and people of the Jews, yet by the Lord's 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.

First, therefore the Prophet in rhis 118. Psalm, exhorts the people to praise God, 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 God's deliverances and fauoures (which he in particular doth relate) that the Lord will proceed in the continuance of his fatherly care & protection over him and his Church. And though he hath exercised them by afflictions and chastened them sore, yet since he is powerful, he can, and since he is most loving and just in his promises, he will not suffer them to be daunted by their enemies or given over unto shame or confusion. ver. 5. to the end of the 14.

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 joy 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, ver. 17. to the end of the 21.

Fifthly, he showeth 3 reasons thereof. ver. 22.23.24.

Sixthly, David himself falleth to prayer, the Priests and people perform the same, & so concludeth with Haleluiah, as they did begin, Praise ye the Lord because he is good, for his mercy endureth forever. ver. 25. to the end of the 29. the end of the Psalm.

In the seventh Scripture Exodus 12. handling the institution of the first and old Passover, we have a type of the second and new Passover Christ Jesus which is offered for us. The text affordeth these chief and general points.

First, God's precept to Moses and Aaron to teach the people every rite and ceremony.

1 Concerning the killing of the Passover. 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.

The third is the people's execution and performance of these injunctions. ver. 28.

The fourth is a mention of the tenth and last plague (the slaying of the first borne of Egypt) which went nearer unto Pharaohs heart then all the rest, as appeareth by the several effects. ver. 29. to the 36.

The fifth is a Geographicall itinerarium or description of the Israelites journey, with a chtonicle and record of the times.

1 Of their dwelling in Egypt.

2 Of their departure thence. ver. 37. to the 41.

Sixthly, the use of all this 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 Passover prescribed unto Moses and Aaron. ver. 43. to the 51. the end of the chapter.

The eight Scripture Exodus 14. delareth, that though God's poor people were delivered out of the land of Egypt, yet were they not quite delivered from the King of Aegypts persecution and pursuit, by himself and his armies. And that albeit Pharaohs rancor 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 campe 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.

Secondly, Pharaoh taketh knowledge hereof, who encouraged and prepared himself to pursue them unto destruction, verse 5. to the end of the 9.

Thirdly, the effect that this pursuit wrought 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.

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.

Fifthly, the holy Ghost tells us how God's 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 servant 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, written Rom. 6. directeth the Church of God unto the right & worthy receiving of the favors & graces of God, not in continuing in sin that grace may abound, & being dead unto sin, to live no more in it: but rather to rise unto newness of life, and that by the example of the Lord of life, our Lord Jesus Christ, his resurrection,

S. Paul fiirst, propounds this doctrine in a pathetical question, verse 1.

Secondly, he proves it by three reasons, ve. 2.3.4. making a Correlary hereupon, verse 5.6.7.

Wherefore he makes an Hypothesis upon a former Thesis: If we be dead with Christ, we believe that we shall also live with him, The assumption and the conclusion are understood, verse 8. This argument he proveth by the truth and certainty of Christ's 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 Jesus Christ, verse. 11.

In the third part of the chapter he exhorts the Church upon the former doctrines, 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 have dominion over you, for ye are not under the law, but under grace, verse. 14.

In the fourth part he propounds another doctrine in a pathetical manner, 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 diversely proveth and applieth, as ver. 16. to the end of the 23. the end of the chapter.

The tenth Scripture, Acts 2. chap. contains Saint Peters Sermon, concerning Christ's resurrection, with the several and contrary effects (in contrary minded people) of Peters Apology, and his Sermon. In the text observe

First, the occasion of the defense and Apology, to wit, the coming down of the holy Ghost upon 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: They are full of new wine, verse. 1. to the end of the 13.

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, verse. 14.15.

2 Showing that the effects of God's spirit in this plentiful manner were prophesied and foretold long ago, verse. 16. to the end of the 21.

In the third part of the chapter, we 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, verse. 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

First (being pricked & wounded in heart for their wounding & stabbing of Christ) desired to know what they were to do for the preventing of God's judgment? Whom Peter resolved, verse. 37. to the end of the 40.

2 They that gladly received the word, were baptized,

3 The church increased by the mumber of 3000. souls. v. 41.

4 They continued in the Apostles doctrine and holy exercises verse. 42.

5 Fear came upon every soul,

6 The word was confirmed by wonders, verse. 43:

7 The faithful were all together,

8 They had a commmunitie, verse. 44.

9 They sold their possessions for distribution to the needy members of the Church, verse. 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 people's good favor.

14 There was a daily increase of the members of the primitive Church, 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. verse, S. Paul makes a most holy use of this doctrine: for

First he teacheth (and to that end exhorteth) that it must of necessity follow,

1 That those which be risen with Christ must seek those things which are above, &c. verse. 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 hid with Christ in God, ver. 3.

2 Reason à sine vltimo 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 he doth more particularly exhort them, and

1 Concludes upon the premisses after this manner: Mortify therefore your members which are on the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry, verse. 5.

2 Declares how God's judgment 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 verse. 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. verse, demonstrateth and confirmeth the truth of Christ's resurrection.

First, he denoteth the time when our Lord rose: that is, upon the first day of the week, early when it was yet dark, when Mary Magdalene came to the sepulcher, and saw the stone taken away from the tomb, verse. 1.

Secondly, Saint John records (for another confirmation hereof) the care and pains that Mary Magdalene took to signify the truth of this incident unto Peter and John, verse. 2.

Thirdly, the truth is confirmed again by the extraordinary haste of these two witnesses unto the place and sepulcher, where they found the linen clothes wrapped up, but not the body, from the 3. verse to the end of the 8.

Fourthly, the holy Ghost proves it to be so, that Christ was risen, because John did see it and believe, though (before that) they knew not the scriptures concerning Christ's resurrection, verse. 9.

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, verse. 10. as in the rest of the chapter. 1. By the Angels testimony hereof. 2. By Jesus his own appearing unto them the same day at night. 3. By his appearing to them when Thomas was absent. 4. And eight days after, praesente Thoma incredulo.

The first Sunday after Easter.

AS the twelve Scriptures formerly selected out of the old and New Testament, for Easter day, have 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 Sondaies following, do serve not only to teach and peswade men to believe all the premisses: but to show their faith, and belief in their holy conversion. That so they may be the better fitted to make benefit of Christ's Ascension, another great post upholding God's house: without which glorious act of our king of glory, the Church had never been enriched with such rivers of God's graces out of the holy sanctuary, as did flowe 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, we may behold fearful examples of unbelief, gainsaying and contradiction in Core Dathan and Abirom, and in the people's murmuring (who all paid very deer for it) as also in king Balak’s persuading Balaam to curse God's people, and in Balaam's willingness to go with king Balak’s messengers.

But in the two out of the New Testament, we may perceive what pains S. John taketh to persuade God's Church to believe, and what infallible testimonies he propounds to confirm us in the assured and undoubted truth of the death and resurrection of our Lord Jesus Christ.

The first of the four Scripture written, Numbers chap. 16. relateth two histories.

The first, concerning the rebellion and punishment of Corah and his company, ve. 1. to the end of the 40.

The second is as touching the people's 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, we may see,

• 1 Who the rebels were.
• 2 What number of consorts and conspirators they gat to join with them.
• 3 What their rebellion was.

In the second part of the 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.

In the third part, a commandment 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 upon their heads, verse 20. to the end of the 3 • .

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, verse. 36. to the end of the 40.

In the second history observe,

[ 1] First, the multitudes murmuring, the next morning, ver. 41. to the end of the 43.

[ 2] Secondly, God's 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 died of Korah's conspiracy, verse. 44. to the end of the 46.

[ 3] 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. tells us the history of Balak the king of Moab's, sending for Balaam the Prophet to curse the Israelites, because this king & his people were afraid of their great multitude the rather because they saw what God's people had done before to their enemies the Amorites.

First, the holy Ghost relates the embassages of the Princes of Moab sent unto Balaam upon the former occasions, and the answer of Balaam unto them.

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 embassage which the king sent, is related, v. 15. to the end of the 17. Balaam's 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 Balaam's forwardness in going: and therefore sent his Angel to stand in the way, to be against him, whom Balaam's 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, who confesseth his sin, and hath warrant from God to go with the kings messengers: but with God's former Prouiso, verse 31. to the end of the 35. verse.

Fourthly, how the King himself meets Balaam, 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. verse, showeth unto God's Church how they shall overcome rebellion and disobedience, murmuring, and distrust of God, incredulity, yea the world it self, or any other enemy to man's salvation.

First he propounds the doctrine, ver. 4.5. For all that is, borne of God overcometh the world, and this is the victory, &c. Who is it that overcometh, but he which believeth that Jesus is the son of God?

Secondly, because Jesus Christ is the object of our faith & belief, to the end that in him by believing, we might be more then conquerors, S. John tells us how Christ gat this victory for us, saying: He came by water and blood, and it is the spirit that beareth witness hereof also, for the spirit is truth, ve. 6.

Thirdly, he proves this truth by a twofold testimony. First heavenly, bearing record in heaven, Father, Word, 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 God's children.

2 Is water, id est, our justification.

3 Is blood, that is, our justification, verse. 8.

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.

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.

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. verse. 19. to the end of the 23. ) we have a most infallible assurance of our Lord's resurrection, from himself, and his own appearing unto most of his Disciples: that they might confidently rest upon 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 be perpetual among them and their successors unto the end of the world.

These five verses contain Christ's first apparition, which was most manifest and perspicuous, as appeareth,

First, by the circumstances of time, place, and persons: The same day at night, which was the first of the week, & when the doors were shut, &c. verse. 19.

Secondly, S. John proves the truth hereof by the manner of our Lord's behavior in the presence of his Disciples, when he had said: Peace be unto you, he shown 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, verse. 20.

Thirdly, Saint John proves it by Christ's iteration of his former salutation and deprecation, being as a prologue and preface to three notable favors which he vouchsafed unto his Difciples and their successors, the true and faithful ministers and servants of Christ.

The first favor is the glorious authority of their instituted ministry: As my father sent me, so send I you, verse [ 1] 21.

The second is a confirmation of this authentic authority, [ 2] 1. by a symbol of breathing, 2. by giving of that which the breathing signified: Reeeiue the holy Ghost, verse. 22.

The third is a gracious and free promise of the powerful [ 3] efficacy of his authentic ministry consisting in a twofold power.

The first is of loosing and remitting of sins:

The second of binding and retaining of offenses: 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, 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 God's service upon this day, in Balak’s following his further suite unto Balaam to curse God's 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.

The other two portions taken out of the new Testament, do

First exhort us for Christ's sake, with meekness, as Christ's 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 Sheepheard had, and hath over his flock and sheep.

The first of the four for this day, written Numbers 23. doth in the.

First part thereof declare unto us, that notwithstanding King Balak’s outward religious obedience, in building of seven Altars, and being at more cost in offering seven Bullockes, and seven Rammes, being still in hope to achieve his purpose: yet was Balaam urged volente nolente, to bless the people of God. All which is shown from the first verse to the end of the tenth.

In the second part of this chapter, the holy Ghost relates unto us how the king cometh upon the prophet with a fresh charge, & a new supply of tempting Balaam, playing small game (as the devil 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 he loves, he loves to the end, verse. 11. to the end of the 24.

In the third part of rhe chapter, this instrument of the devil continueth still in his calumniation, and professed enmity unto God's Church, and therefore urgeth Balaam (who in the sight of God was an Ambidexter before) to show himself now to be on no side, & to become a Newter: 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. showeth the truth of the old Prophets words, a true Proverb: That the Leopard cannot change his spots: no more can they do well which have an evil habit, or are accustomed to do evil, Jeremiah 13. verse 23. For the Israelites whom God delivered, as before, and whom he so lovingly blessed (as we have seen) forget this deliverance, God's favor 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.

First therefore their wickedness is by Moses related, 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, which either drew them to the wickedness, or hindered them not from it, verse. 4.5.

In the third part of the Chapter, Moses makes mention of the Israelites bringing out the Madianitish woman Cosby before rhe congregation, who had committed whoredom with Zimri, for which wickedness God took away 24000 Israelites: but the plague was stayed by zealous Phinehas his executing of judgment upon the malefactors, ve. 6 to the end of the 15.

In the fourth part of the chapter, a commandment is given by God unto Moses, to fight with the Midianites: who troubled God's people with their wiles, 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, exhorts the sheep of Christ,

First, to behave themselves like sheep, in bearing afflictions with patience, whether they come with our desert, & through our demerit, or not.

Secondly, to walk innocently, and to be harmless, as the Lambes and Doves of Christ, because we are under the conduct and government of so meek a shepherd, our Lord Jesus Christ, the shepherd and Bishop of our souls.

S. Peter in these seven verses,

First, propounds the doctrine of patience, and enduring of wrong for a righteous cause, to be a most necessary lesson for every Christian to learn and practice, being a thing so commendable, and thank-worthy, or praise-worthy. This is his

[Reason. 1] First reason. For this is thank-worthy, if a man for conscience toward God, endure grief, suffering wrongfully, verse 19.

[Reason. 2] The second reason is drawn à disparatis: for

1 Patience in abiding punishment for a man's fault, is no commendation at all.

2 Patience in suffering for well doing is accepted of God, verse 20.

[Reason. 3] The third reason is drawn à fine: For hereunto ye are called.

[Reason. 4] The fourth ab example, we must imitate Christ, who suffered for us believers, leaving us an example that we should follow his steps, verse. 21.

This example is in more particular propounded and applied, verse 22.23.24.25.

The fourth of the Scriptures written, John 10. verse. 11. to the end of the 16. doth plainly set before our eyes, that infinite love, and that unspeakable care which Christ, that great Sheepheard, 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: even so doth this assure us of his immeasurable 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.

This love and care is first propounded in a general Thesis: I am the good Sheepheard. For from the goodness of the Sheepheard, proceeds the care and love that he hath of, and to the sheep.

Secondly, Saint John explaneth 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, and inward kindness to the sheep: The good shepherd giveth his life for the sheep, verse. 11.

2 By a mutual knowledge betwixt him and his sheep: I know mine, and I am known of mine, verse. 14.

3 By a rare effect of this knowledge and love in the performance of this his intended and purposed resolution, the spending of the best jewel he hath upon them: to wit, his life: 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: Other sheep also I have, which are not of this fold, verse. 16.

The hireling is 1. either shadowed, or 2. lively set forth.

He is shadowed two manner of ways,

• 1 He is an hireling, and not the Sheepheard.
• 2 The sheep are not his.

He is lively set forth in his colors, 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.

The reasons why the hireling deals thus, are rendered by our Lord Jesus 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.

THe two former Scriptures of the Old Testament, appointed for the precedent Lord's day, gave us a view of King Balak’s tempting of Balaam to do and speak contrary to God's direct will and commandment. Moses in these 2. appointed for this day, takes a contrary course, in exhorting the people to take nothing from the word and commandment of God, or to add anything 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 cōuersing among men, in abstaining from fleshly lusts which fight against the soul. And S. John in recording the words of our Lord Jesus, concerning his return after his Ascension, doth assure the faithful members of Christ's Church, of the comfortable assistance of God's holy spirit, to enable thē both in their upright and faithful believing, and in their holy walking.

Moses in the first part of these Scriptures, written Deut. 4. doth in the forefront of the chapter,

First propound, 1. A general doctrine exhortatiue 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 God's word. verse. 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 obeyed him, and how he dealed with them which disobeyed him, verse. 3. to the end of the 13.

In the third he propounds a more particular dehortatiue doctrine concerning the eschewing of idolatry, 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, verse. 14. to the end of the 24.

In the fourth part he threateneth the people, and denounceth against them God's judgments 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, 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 God's former dealing with them, verse. 29. to the end of the 40.

In the sixth part the holy Ghost makes mention of the three cities of refuge, and as in an epilogue or conclusion, showeth 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. Moses keeps on in the same course wherein he began,

First exhorting, and by reasons persuading them to obey the laws and ordinances of God, which he being God's minister, doth repeat the second time, and makes application of some of those laws to the Israelites at that time, verse. 1. to the end of the 21.

In the second part of this chapter, Moses rehearseth what effect God's 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 anymore: 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, verse. 22. to the end of the 27.

In the third part Moses declares how God condescended to this their request, and thereupon concludeth, that God's 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.

In the third selected Scripture, Saint Peter in his first Epistle and second Chapter, verse 11. to the end of the 18. playeth and harpeth upon Moses his harp, piping the same Lesson unto the dispersed Jews and strangers: That seeing they were once not a people, but now the people of God, 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.

First, he generally exhorteth unto religion to Godward, and to practice it amongst men, verse. 11.12.

Secondly, that they show this obedience to God in their submission to all manner ordinance of man for the Lord's sake. 1. Whether to the King, as the superior ordinance, verse. 13. 2. Or to the governors as inferior and subordinate powers unto the King, verse. 14.15.16.

Thirdly, because S. Peter would have this doctrine of submission and lowliness practiced of all God's people, and unto all: and to the intent that none be left out unto whom honor belongeth, He makes his former axiom to be 〈 in non-Latin alphabet 〉 in saying: Honor all men, Love brotherly fellowship. ver. 17.

Fourthly, he exhorts the people which are of the lowest degree in a family unto this subjection and submission, which must be practiced of good servants, not to their good and courteous masters, but to the bad and froward. ve. 18.

As in the precedent Gospel our Lord Jesus hath most bountifully shown his love towards his flock, 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, but also of his most special and particular favor. For albeit his chief servants and scholars were ignorant, 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 cadūt inter calicem suprema{que} 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. Therefore doth he nevertheless wonderfully and most sweetly comfort them in these words of this Gospel with that maeasure of joy which shall far exceed all portions of sorrow whatsoever.

Of this portion of Scripture there be two general parts.

In the first S. John sets down the doubtfulness of mind and the objection which the Disciples made.

Secondly, the solution and plain answer which Christ maketh unto their troubled minds and questioning tongues.

In the first we may respect: first, what that doubtfulness and hard objection was: secondly, what effect it wrought, and what came of it.

The doubtfulness was diuese: first, out of Christ's 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, 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.

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.

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 Christ Jesus his solution let us regard: first, his readiness, sufficiency, and fitness to answer. Because he knew (being God) that as they had inquired among themselves; so they would inquire and ask of him. Now Jesus 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 it self containing his vehement asseveration in foretelling covertly,

1 His departure, in these words, Ye shall weep and lament and the world shall rejoice, &c. ver. 20.

2 His return and coming again, Your sorrow shall be turned into joy, in the same verse.

This he explaneth by a similitude, whose

1 Protasis is of a woman in travel, and her deliverance. ver. 21.

2 The Apodosis is: first, the Disciples sorrow for Christ's absence. And ye now therefore are in sorrow: secondly, their joy of Christ's return. But I will see you again, and your hearts shall rejoice, and your joy shall no man take from you ver. 22.

The fourth Sunday after Easter.

IN the two first Lessons appointed for the morning and evening service of this day, Moses that faithful servant of God doth more particularly teach and exhort the old people the Jews. He teacheth them why God gave those laws to him, to deliver unto them: and therefore 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, whether the law to the Jews, or the Gospel and word of God to Jews and Gentiles & therefore exhorts men to walk accordingly.

S. John the beloved Disciple doth discover Christ's entire love to his Church, in giving them a most cordial amulete to apply to their sorrowful hearts, that they might constantly continue and persevere in faith and obedience, notwithstanding Christ's bodily departure from them.

Moses in the first of the chapters being the sixth of Deuteronomy, doth

First, by way of introduction and insinuation propound to the Jews the final cause of God's exhibiting all those laws and ordinances unto them. verse 1.2

Secondly, he exhorts them to perform it, that is to say, to show by effect that they have heard them; because they have obeyed 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 endeavor 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.
• 2 As thou walkest by the way.
• 3 When thou liest down.
• 4 When thou risest up.
• 5 To bind them for a sign upon thine hand.
• 6 Let them be as frontlets between thine eyes.
• 7 Write them upon the posts of thine house, and upon thy gates. ver. 7.8.9.

Fourthly, that in their prosperity and the overflowing measure of God's blessings, they take heed of unthankfulness, pride of heart: and forgetfulness of God, least God's wrath kindle against them, and so they perish & be destroyed. ver. 10. to the end of the 15.

Fifthly, he dehorts thē from tempting the Lord anymore as they once did in Massah: but rather that they keep the commandments of the Lord their God, &c. ver. 16. to the end of the. 19.

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 God's mercy may be shown unto thousands in them that love him and keep his commandments. 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. Moses in the first part of the chapter dehorts God's people (when they are come into the seven pleasant lands) from joining in affinity with the people thereof, showing how dangerous it will be,

1 In respect of corrupting them with their religion: and

2 Of purchasing God's displeasure against them. ver. 1. to the end of the 11.

In the second part Moses doth, in the Lord's name, allure and entice the Israelites to the obedience hereof and of all other commandments, by a promise of the Lord's mercies, love and blessings to be vouchsafed to them, and a withholding of such punishments from them, as he is wont to inflict upon the obstinate rebellious and refractary people. ver. 12. to the end of the 15.

In the third, God by Moses gives them an express commandment 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 servant of God preaching and writing to the 12 Tribes that were scattered, which lived in the time of the Gospel, exhorts them to the worthy receiving and obeying God's word and Gospel, chapter 1.17. to the end of the 21.

The first reason is the ground and original, beginning, proceeding and efficient goodness, the well-spring of every good and perfect giving. ver. 17.

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, to the Gospel.

The first is, swiftness to hear,

The second is, slowness to speak,

The third is, slowness to wrath. ver. 19.

A reason is rendered to forc • and urge these three. For the wrath of man doth not accomplish the righteousness of God. 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 laying aside that which may hinder our true and right receiving of God's word, all filthiness, and superfluity of maliciousness.

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.

Because the Disciples were sad after that Christ had foretold to them his departure, our Savior 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 and the certainty thereof, in the the 5. & 6. verses.

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 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.

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.

Secondly, the confirmation of this testimony, by two general reasons, whereof the

1 Is drawn ab vtili, 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 shall still enjoy his bodily presence. If I go not away, the comforter will not come to you. But if I depart I will send him unto you. ve. 7.

And now least, Christ's propounding and promise of the successi • e fruit and benefit of his departure (as it were aloof off and in general terms) should have dismayed the Disciples: for they might have alleged that the enjoying and presence of Christ their Master was the greatest comfort that could be to them: they might have objected that the giver and author of a benefit is greater then the benefit it self, wherefore as he showeth 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.

Secondly, he shall teach comfortably as. ve. 12.13.14.15.

The reproof and reproving wherewith this paraclete shall reprehend, our Lord's sets down

1 Thetically, And when he is come he will reprove the world of sin, of righteousness and judgment, ver. 8.

2 He doth demonstrate it, hypothetically, or exgetically, according to the three occasions of reproof, unto ech 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 have great need of, 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.

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 only to believe Christ's Ascension, but that they themselves also shall reap a benefit thereby in ascending also where he is, have therefore set apart these four that follow.

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 upon 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 anything that was in them, but for his own names sake.

The two latter of the New Testament, are most pitthy exhortations, whereof the one is made by S. James, for the doing and practicing of God's holy word, the point that Moses doth so often inculcate: The other is Christ's own exhortation unto his Disciples, to pray for the coming of that comforting spirit which the Father hath promised for the Sons sake, to send down to them in abundant measure, whereby they shall be the better enabled to speak and do the will and pleasure of God.

The faithful servant of God Moses, in the 8. chap of Deuteronomy, being the mouth of God to the Israelites, urgeth and concludeth: first, in a general manner, a necessity of their obedience to all the commandments of God, 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 sware unto your fathers. ver. 1. Or else those whereof they have been already partakers, as

1 God's leading them 40. years in the wilderness to humble and prove them, to know what was in their hearts, whether they would keep God's commandments, or no. ve. 2.

2 God's feeding them with Manna.

3 His preserving their raiment miraculously.

4 Giving them such health all that forty years space that their feet sweld not in all their travel. ver. 3.4.5.

Secondly, God by Moses intimateth and requireth the former obedience in a particular manner, by telling them of that great favor, 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, least in the abundance of God's favors and ouerflowings 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 accustomed obedience, so often exhorted unto, from the tenth verse to the end of the eighteenth.

Fourthly, 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, as wherewith he had or would destroy the heathen and nations that had never known his name. ver. 19.20.

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,

First, that it is not for their righteousness, they being a stiffnecked people, but because God had promised it to their fathers, Abraham, Isaac, and Jacob.

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, in trusting to their own righteousness, as making it a motive, or a cause of this or any other favor 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 [Reason. 1] the molten calf. ver. 8. to the end of the 21.

[Reason. 2] 3 How they grieved the Lord in Taberah.

[Reason. 3] 4 How they vexed him in Massah,

[Reason. 4] 5 In Kibroth-hatta-auah. ver. 22.

[Reason. 5] 6 Likewise, when the Lord sent them from Kadesh-barnea, [Reason. 6] saying: go up and possess the land, how they rebelled against God, believed him not, nor hearkened to his voice &c. At which time Moses fell down 40. days, & 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.

Saint James chapter 1.22. to the end of the 27. the end of the chapter, writing to some of the refractary Jews, who were willing to hear and talk of God's word, but would not walk therein; propounds unto them a most peremptory and exhortatiue doctrine of doing the word in work (and so of being blessed in their deeds) and not of hearing only.

The Scripture containeth

First, a doctrine exhortatiue. And be ye doers of the word, and not hears only, deceiving your own selves.

Secondly, a 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, which S. James maketh of the doctrine, and the simile, applying them to some special & principal points of practice.

• 1 The refraining of the tongue, [ 1]
• 2 To visit the fatherless and widows in their adversities. [ 2]
• 3 To keep himself unspotted of the world. ver. 26.27. [ 3]

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 have 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 allured 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, our Lord Jesus persuades them to pray 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.

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 [ 1] their faith. [ 2]

All which they perform in the twentieth nine and thirtieth [ 3] verses, being the two last of the chapter.

The speech that our Lord maketh to them consisteth

• [ 1] 1 Of an exhortation to prayer,
• [ 2] 2 Of a promise thereto annexed

The exhortation is drawn,

1 From the subject, ground and form of prayer which [ 1] the Disciples had not kept, whereof Christ tells them, hitherto have ye asked nothing in my name.

[ 2] 2 From his absolute commandment.

The ground of prayer and form which was vnobserued of them is expressed. verse 23. as in part of the 24. Hitherto have you asked, &c.

The absolute commandment, Ask, and ye shall receive, that your joy may be full. This commandment contains,

• 1 An effect: Ye shall receive
• 2 A notable end of prayer, that your joy may be full.

The promise suitable to this exhorration Christ makes,

First, either by preventing that which they might have [ 1] alleged concerning the opportunity of prayer,

[ 2] Secondly, or by assuring them of being heard in their requests and prayers.

To prevent their objection he first tells them, that there [ 1] was a time wherein he had spoken unto them in a tropical & borrowed speech.

[ 2] Secondly, that he will not speak to them anymore in parables.

[ 3] Thirdly, but he will now speak plainly to them of the Father, ver. 25. At which day, upon which time, they shall ask and pray to the Father in his name. ver. 26.

The assurance, that they shall be heard, he

First, groundeth upon Assumpsit, of the Fathers love towards [ 1:] them. ver. 27.

[ 2] Secondly, he thereupon inferreth these words. And I say not unto you, that I will pray to the Father for you.

That they have received this Assumpsit, he proves by by the effects which it worketh in them. For he saith.

• 1 You love me, [ 1]
• 2 You believe that I am come out from God, ver. 27. [ 2]

The second of these effects he confirms by his own twofold 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 Ascēsion of Jesus Christ is one of the Articles of our Christian faith, and a principal element or fundamental point of Christian Religion: Therefore the fathers of the Church have chosen ten portions of Scripture for the establishing and confirming of God's people in the true knowledge. understanding and use of this most necessary point of doctrine. Six of them are proper Psalms, 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 have Saint Luke in the beginning of his second book called the Acts of the Apostles, 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 Savior.

In the first Scripture Psal. 8. King David doth most pathetically sing forth the praise of God, whom he calls our Lord (that is in Jesus 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 heavens. For Christ God with the Father sits at the right hand of God in glory above the heavens ver. 1.

Secondly, he proves this proposition,

1 By effect of that strength which God hath established [ 1] out of the mouths of babes and sucklings. verse 2.

[ 2] 2 By another effect of God's glorious workmanship of the heavens, Moon, and Stars, &c. ve. 3.

[ 3] 3 By another effect of God's glorious creation of man, a creature little inferior to the Angels: unto whom (being God's little world) he hath subdued the creatures of the great world, beasts, fowls, fishes. ver. 5.6.7.

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 only of ascending into heaven, but of dwelling in God's 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 [ 1] moved,

The question is prounded in the 1. verse.

[ 2] 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. [ 1] ver. 1.

Secondly, rendering many reasons for the same in the 11 [ 2] verses following.

Thirdly, referring whatsoever was typically spoken of [ 3] David, unto our Lord Jesus Christ's Ascension and exaltation in his strength, Be thou exalted ô 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, and the first of the proper Psalms for evening prayer showeth

First, who it is that shall ascend into heaven, 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 deed, 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.

The first is concerning such as shall enter into heaven by [Question, 1] Christ. ver. 3.4.5.6.

The second is concerning Christ himself, the door by [Question, 2] 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 fifth Scripture. Psal. 68. David,

First, prophecieth and speaketh perspicuously of this point concerning God's arising and scattering his enemies, who in his power, in his performance of his promises in his favors, 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 Christ's Ascension in the time past (as the manner of the Prophets is) Thou hast gone up on high, thou hast led captivity captive, &c. and so forward to the end of the 35. ver. the end of the Psalm.

In the sixth Scripture being the 108 Psalm, David prophecieth and speaketh of Christ's triumphing over his enemies, as if the banners of this triumph had been already displayed.

First, giving thanks to God in saying, that his heart, his tongue and instruments are ready to praise God for the fame ver. 1.2.3.

Secondly, he allegeth the reasons and grounds of his rejoicing. ver. 4,

Thirdly, he prayeth that God would exalt himself above the heavens. ver. 5. & 6.

Fourthly, he groundeth this prayer upon God's holy speech and promise which must needs be performed, as ver. 7.8.9.10.11.

Fifthly, he prayeth for the Churches good, that God would send help in trouble, resting and relying himself and them upon God's 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, mystically deliver unto us, that the Mediator twixt God and man must ascend unto the Father to fetch and procure a second favor, viz. in Christ, not of the law which Moses gave, but of the Gospel and grace, that grace and truth which came by Jesus Christ.

In the first part of the chapter Moses relateth God's commandment unto him concerning his hewing of the two Tables to write the law in, and his observing of God's commandment therein. ver. 1. to the end of the 5.

In the second part he discourseth of the Israelites iournall at that time, verse. 6. and 7.

In the third, of God's separating the Tribe of Levi at that time to bear the Ark of the covenant of the Lord, verse 8.9.

In the fourth, of the time that he tarried in the mount, and of God's commanding him to go before the people in the journey, verse 10.11.

In the fifth, 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, 2. Kings. 2. mentioning Elijah's assumption into heaven, is a perfect figure of our Lord's Ascension into heaven: in which chapter are contained these principal things:

First, the circumstances of the conferences about Elijah's taking up. And

Secondly, the miraculous deed of Elijah before his taking up.

Thirdly, the conferences themselves, as

1. Between Elijah 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 deed of Elijah, is the dividing of the waters of Jordan with his cloke, that he and his successor might go over, verse 8.

The fourth occurent in this history is the request which Elisha made to Elijah, verse. 9.10.

The fifth is the immediate sign preceding the Assumption, which also proveth the same: to wit, the Charet of fire, and the horses of fire, separating Elijah and Elisha, ver. 11.

The sixth is the Assumption it self, and manner thereof: So Elijah went up by a whirl-wind into heaven, ve. 11.

The seventh part of the chapter containeth the subsequents of Elijah's Assumption.

1 Elisha's testimony who beheld it.

2 The ecstacy wherein he was for the time testified: first, [ 1] by his crying out My father, my father, &c. secondly, by [ 2] the tearing of his own clothes. ver. 12,

[ 3] The third subsequent is Elisha's taking up of Elijah's cloak, and dividing the waters of Jordan with it, verse 13.14.

[ 4] The fourth is the testimony of the children of the Prophets at Jericho, who not seeing Elijah anymore, did desire to send 50. strong men to seek him, contrary to Elisha's advise, ve. 15.16.17.18.

[ 5] The fifth is Elisha's healing of the venomous waters of Jericho, and the earthes barrenness, verse 19.20.21.22.

[ 6] 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 Elisha's calling, and of God's doubling the spirit of Elijah upon him.

The ninth selected Scripture written Acts 1.1. to the end of the 11. verse, appointed for the Epistle, doth most manifestly, without mystery or type, relate unto us the truth of our Lord's ascension. It is recorded by the pen of S. Luke, who

First makes a preface or introduction unto this his second book, The Acts of the Apostles, by comparing it with his former Treatise of the Gospel, verse. 1.2.3.

Secondly, S. Luke expresseth our Lord's 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. The occasion whereof was ministered by a question which the Disciples propounded, verse 6.7.8.

Fourthly, the holy Ghost by Saints Luke's pen sets down circumstances of the time, place, and witnesses, with the manner of Christ's Ascension, and a testimony of another Article of our Faith concerning Christ's return, and coming again to judge the quick and the dead, ver. 9.10.11.

The tenth Scripture written, Mark 16. Verse 14. to the end of the Chapter, showeth, that now in deed our Lord Jesus is ascending to prepare a place for the elect, and to send down the Comforter to his Disciples, and the rest of his Church. But before his Ascension he leaves a charge with his Scholars, 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, must be considered.

First, what he spake, what his words were, and what charge he gave to his Disciples, and the whole Church.

Secondly, what he did or wrought miraculously.

The first is set down in the five first verses, and to the end the the 18.

The second, which is the twofold miracle, in the 19. verse.

His speech and words do contain,

• 1. Either introduction,
• 2. Or instruction and 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, 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 be by him commanded, are,

1. The publishing of the doctrine, ve. 15.

2. 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 unbelievers, verse. 16.

The obedient unto the doctrine of the covenant and believers shall have the doctrine confirmed unto them five ways, to wit, by five signs.

• 1. By casting out of Devils,
• [ 1] 2. By speaking with new tongues, verse 17.
• [ 2] 3. Taking away, or driving away serpents,
• [ 3] 4. A safety and Antitode against the drinking of deadly things.
• [ 4] 5. The healing of the sick, by the imposition of hands, verse [ 5] 18.

The miracle is twofold,

• First, our Lord's ascending into heaven.
• Secondly, his sitting at the right hand of God, verse 19.

The Apostles do readily, and with all alacrity execute their masters will: for

1. They went forth, 2. They preached euerywhere.

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, have out of the Old Testament chosen for this day two remarkable Scriptures, wherein the old people of God, the Jews, are strictly tied to the observation not only of the substance, but of the precise manner and form of God's service: not to serve God after their own fancies, nor to be parciall to others herein, be they never so near, or deer unto them: So out of the New Testament they bring in our Savior Christ comforting his Disciples, and new people of the new Church, and S. Peter heartening on God's people against all troubles and persecutions which may betide any of them in their constant profession, practice 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. teacheth the old Jews, and in them all God's' 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. 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, &c. which the Nations (where they shall come) have set up, verse 1.2.3.

Secondly, he teacheth them that there is a quite contrary course to be taken, as concerning the worship of God, and about the place which God hath chosen to be worshipped in, whereunto they shall resort, and to none other, and thither to bring their burnt offerings, tithes, &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 Prouiso, that they eat not the blood thereof, verse. 15.16.

Fourthly, there is a commandment given concerning 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, verse. 17.18.19.

Fifthly, there is a more particular license given them 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, verse. 20. to the end of the 28.

Sixthly, a caveat is given to the Israelites concerning their behavior when they shall be in quiet possession of the heathen lands, which is, that they be not caught nor snared with the heathenish and idolatrous worship, but rather to detest all such abhominatiō, to do as God hath commanded, to put nothing to his precepts, nor to take ought therefrom.

In the second Scripture out of the Old Testament, Deuteronomy. 13.

First, there is an inhibition against such as shall hearken to that Prophet, or dreamer of dreams, who by the success & event of his dreams shall thereby seek to draw them from God's true service, & a penalty of death upon the dreamers head, verse. 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 God's, with a caveat to God's people not to hearken to them, verse. 6. to the end of the 11.

Thirdly, there is a law made against Apostates, wicked men, which endeavor to seduce the people to serve orher God's: also what punishment shall be inflicted upon them and upon the cities where they dwell, verse 12. to the end of the 18. 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, the Apostle exhorts the faithful to a sobriety, and holiness 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 Christ's cross, wherein men must not think strange, but rather rejoice. In this portion of Scripture may be observed,

First, the ground of doctrine whereupon S. Peter buildeth his exhortations: Now the end of all things is at hand, in the moity of the 7. verse.

Secondly, the exhortations from this foundation of doctrine, which are

First general, as

• 1 To sobriety.
• 2 To watching in prayer, that is, continuance in prayer. [ 1]
• 3 To the embracing of Feruency in love, (that is, true [ 2] love without dissimulation: for dissembled love is cold [ 3] love) in the rest of the seventh verse, and in the eighth verse.

Secondly, special exhortations, as

• 1 Unto hospitality, verse. 9.
• 2 To the true and faithful dispensing of the several gifts [ 1] and graces of God, whether it be [ 2]

1 The gift and grace of teaching.

2 Or any other ministration, that all be done in the right manner, and to the right end, verse. 10.11.

3 Special exhortation from the first doctrine is to 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 Christ's sufferings, &c.

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In the fourth portiō of Scripture, written John 15. verse. 26 to the end of the 27. and in the 16. chapter verse. 1. to the end of the 4. is contained an amulete of comfort for Christ's 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 upon them, 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 have 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 be means used to interrupt their proceedings, and faithful discharge of their duties.

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.

In the end of the 15. chapter he promiseth this effectual comfort.

In the beginning of the 16 he presageth and foretelleth their troubles,

The promise that he makes is concerning the comforter, the efficient of their comfort, the holy spirit whom Christ describeth,

First, by his divine nature, to wit, his essence with the Father and the Son, his Omoousie.

[ 1] Secondly, by his person distinguished in the deity: Whom [ 2] I will send from the Father.

[ 3] Thirdly, by his proceeding: Who proceedeth from the Father, and the Son,

[ 4] Fourthly, by his office, and faithful execution thereof, the Spirit of truth.

Secondly, our Lord describes the holy spirit by the effects, as

1. His own testifying of Christ, he shall testify of me, v. 26.

2. The testimony of the spirit, by, and in the Apostles: And ye shall witness also, because ye have been with me from the beginning, ve. 27.

In the first verse of the 16. chapter Christ wraps up this his cordial 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 have I spoken to you that you should not be offended.

In the second part of this Gospel he presageth their two sorts of troubles.

1. Their excommunication,

2. The loss of their lives. Both which shall be done to [ 1] them by their enemies, by reason hereof (which is no reason, [ 2] or at least a tyrannical reason) they are conceited in themselves, 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 have 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 have 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.

Whitsonday, called Pentecost.

HE that is truth it self must needs be true of his word, as good as his word, and just in the performance of all his promises. Our Lord Jesus Christ promised the primitive Church, that he would send them a Comforter about this time, and as upon this day he performed. And because so great a benefit came unto the Church by Christ's sending of this author of comfort, of wit and wisdom spiritual in such a plentiful measure: Therefore upon this day, (which we call in our idiom, Whitsonday, or Witsunday ) the Fathers of the Christian Church have 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 be read and expounded, that all God's people, whether Jews or Gentiles, may know, believe, and with thankfulness acknowledge: That God the Father hath for his son Christ's sake, sent the holy Ghost, that spiritual Comforter, in most plentiful and abundant manner to be Christ's Uicar and substitut • in the Church, to be president, and with them continually present unto the end of this visible world.

The first of the Scriptures chosen for this day, being the 45. Psalm, is also selected for the feast of Christ's Nativity, entreats of the external and internal gifts, blessings, and graces, ornaments of truth, righteousness and mercy, which God for Christ's sake hath bestowed upon his Church militant and triumphant. Of this Psalm because there was no particular analyse before, but of purpose omitted, and left for this place: therefore now regard therein,

First, an introduction, or entrance into the matter thereof, showing the contents of the Psalm, ve. 1.

Secondly, a commendation which is twofold.

1. Of Christ the bride-groome from the 2. verse to the end of the 8.

2. Of Christ's Church the bride, ve. 9. ad 16.

The third part of the Psalm is a glorious conclusion of this commendation, with a golden Epiphonema and song of rejoicing to be sung of all kind of people for evermore. verse 17.

The second Scripture, which is the 47. Psalm, speaks not allegorically, as did the former, nor so mystically: for the Prophet David, both King, and an head of the Jewish people, a chief member of that church,

First exhorts the Gentiles to rejoice and give thanks to God. ve. 1.

Seeondly, he yields four reasons of this thanks, in the next four verses.

Thirdly, he repeats 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 send 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. other reasons contained in the 3. last verses of the Psalm, 7 8.9.

In the 104. Psalm, which is the third scripture chosen out for this purpose, David

First rouseth up his soul and spirit to praise the Lord, whom he calls Jehovah, Deus mi, that is, his God in Christ, or Christ his God, ve. 1.

Secondly, by the works of his creation, and continual preservation, in the rest of the Psalm (being 34. verses more he argueth God's magnificence, glory, & majesty. All which may be applied unto Christ: (for such as the father is, such is the son ) ascending up into the heavens with glory, and his glorious sending down of the holy Ghost at this Feast.

In the 145. Psalm, being the fourth of the proper Psalms for this day (having as many verses but one, as there be Hebrew letters) there be 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 man's regeneration & sanctification by the spirit of grace, the assurance of his salvation and gl •• ification.

For as the eyes of all creatures w •• e upon the Lord ( • xpecting their meat from him) who giveth them their meat in due season: so the Apostles and Church of Christ, 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 God's people, which here he doth repeat, makes mention of the keeping of this feast of Pentecost.

In the first part of the chapter he propoundeth unto the Jews, the observation & celebration of the Passover, 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.

In the third part he propoundeth unto them the observation of the feast of Tabernacles, verse. 13. ad 17.

In the fourth part Moses takes order with the Israelites about the choosing of Judges and Officers in all their cities, setting down the duties and offices of these Magistrates in their places, ve. 18. to the end of the 20.

In the fifth he rubs their memory with that old ordinary law against idolatry, that there should be 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.

Solomon, or Philo the Jew, in the first chapter of the book of Wisdom, being the first lesson for Euening prayer (though it be Apocrypha Scripture) yet in the phrase of the canonical Scripture, and in Solomon's style, takes occasion to speak of this holy spirit, which is called the spirit of wisdom.

The chapter containeth,

First, an exhortation to the Judges & Rulers of the earth, to aff • ct this wisdom, to love righteousness, and the Lord who is the author thereof. Unto which exhortation, many reasons are annexed, ve. 1. t • the end of the 10.

Secondly, a caveat to beware of diverse vices which do hinder and interrupt men in the course and way of righteousness, 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, and written Acts 10.34. to the end of the 48. which is the end of the chapter, doth evidently show the accomplishment of Christ's promise, as touching the sending of the holy Ghost unto the Christian Church gathered together of Gentiles, as well as Jews.

In the text we may observe,

First, Saint Peters Sermon, wherein he proveth this point by the Scriptures, and other sure testimonies, verse. 34. to the end of the 43.

Secondly, the effect of this sermon, to wit,

1. How the holy Ghost fell on all them which heard the word.

2. How Peter commanded that the seal should be set to the word, that is, that they should be baptized in the name of the Lord Jesus Christ, verse. 44. to the end of the 48. the end of the chapter.

The next of the Scriptures out of the New Testament, 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 God's promise by the hands & ministry of S. Paul, (a teacher of the Gentiles) a new raised up notable instrument to set forth God's glory.

In the text these things are principally to be considered.

First, the dialogue betwixt Paul and the Disciples at Ephesus, verse. 1. to the end of the 4.

Secondly, the effect of this 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, and prophesying, verse. 5.6.7.

The third consideration is the pains and exercise which S. Paul took and used by the space of three months preaehing in the synagogue, and disputing by the space of two years in the school of Tirannus, verse. 8.9.10.

The fourth observation and consideration is concerning the effect of S. Paul's pains, verse, 11.12. to wit,

1. In his working of miracles to conform his doctrine. [ 1]

[ 2] 2. In causing the man in whom the evil spirit was, to overcome and prevail against the Exorcists, verse 13.14.15.16.

[ 3] 3. In the general fear that came upon all, in their belief, confessing and showing their works.

[ 4] 4. In the burning of the Books of curious Arts, which were rated at such a great price, when the word of God grew so mightily, and prevailed, & that sacred volume of God's book was esteemed of a far greater value: ver. 17.18.19.20.

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, showeth unto us the acting & effecting of all that was by Christ our Lord promised, by Moses figured, or by the Prophets prophesied. For in the text, by the circumstances of time, place, persons, manner of doing, & effect of the deed that was done, it is so truly demonstrated, that none need to doubt of the coming down of the holy Ghost.

First, S. Luke truly recordeth the time when, the place where, and the persons that were partakers of this favor, & received this grace of God, verse. 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] 1. By the sound from heaven, as of a rushing and mighty wind.

2. By the effect of this sound: And it filled all the house where they sat, verse. 2.

In the third place Saint Luke sets down the apparition [ 2] it self.

1. There appeared unto them cloven tongues like fire, and it sat upon 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, verse. 3.4.

In the fourth place S. Luke relates the consequence of this strange apparition, and the blessed effects thereof,

1. In the astonishment, wondering and marueiling of the multitude of all the people of all nations under heaven, fearing God, which dwelt at Jerusalem,

2. The speech that all the people used at the sight and hearing of this miracle ve. 5. to the end of the 12.

3. In some which mistook and mis-understood the miracle, and therefore mis-spake of it, and slandered it. Others mocked, and said: They are full of new wine, verse. 13.

Because the Disciples for-going of their Master, and his departure from them, could not but be a trouble to their minds, and a corrosiue to their hearts: From this perturbation and fear of mind, Christ dissuades them all.

Affoording eleven arguments unto his eleven Apostles, furnishing them all jointly, and each of them particularly, with sufficient grounds of comfort for their confirmation, 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 believe that which he had before affirmed concerning this saying of his: Ye have heard that I said unto you, I go away, and will come unto you, verse. 28.

The first kind of reason is drawn from the effect, 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. From the efficient the Father: And my Father will love him.

3. From the efficient and effect in the Father and the Son:

• 1. We will come unto him,
• 2. We will dwell with him, verse. 23.

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 believe that I will come again, or send them a comforter in the mean while till I come.

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.

The sixth argument is also drawn à testimonio, from Christ's constant & continual testifying hereof: These things have I spoken being present with you, ve. 25.

The seventh from the testimony of the holy Ghost: But the comforter which is the holy Ghost, &c. ve. 26.

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.

The ninth from a proper effect which the true love of Christ should have wrought in their hearts, to wit, peace & joy: If ye loved me, ye would verily rejoice, because I said, I go to the Father, verse. 28.

The tenth is taken à fine, the end why he spake that which he had said unto them: And now have I spoken to you, before it come to pass, &c. verse. 29.

The eleventh and the last argument is also drawn à fine, from the end, cause, and reason why he concealed many things. Hereafter I will not speak many things: for the Prince of this world cometh, and hath naught 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, 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 God's, but one God, by these subsistences, not divided (though distinguished) in these persons combined and united: The fathers of the Christian Church have (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, for the proof and manifestation thereof.

The first text of Scripture is written, Genesis 18. where Mosts

First, showeth that God appeared to Abraham, the which God Moses nameth the Lord, joining the name Elohim of the 3. persons unto the name of Jehovah, 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.

Secondly, Abraham in his entertaining of them, spake to one as to three: when he said, Lord, if I have found favor now in thy sight, go not I pray thee from thy servant, an ordinary familiar speech used by all the faithful, when they speak to Elohim all three persons together, giving them the essential title of the God-head under the name Iehouahiah or Adonai. ver. 3. to the end of the 8.

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 have a son, &c. unto the end of the 12. verse.

Fourthly, in the Lord's reproving question, or expostulation with Abraham about Sarah's laughing, verse 13.14.15.

Fifthly, Moses saith, the men did rise up from thence, and looked toward Sodom, ver. 16. And the Lord said: shall I hide from Abraham the thing which I do. ver. 17.18.19. There is God's 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 God's determination of the execution of his judgment.

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 only by that which first, Moses relateth before, but secondly, also by Abraham's 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.

In the second Scripture written Joshua the first chapter it is said,

First, that Jehovah, that is, Father, Son, and holy Ghost, spake unto Joshua the son of Nun, verse 1. All three are reduced unto one essence, where it is said, unto the land which I give them, verse 2. Also Every place have 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 days 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 Joshua, as verse six, seven, eight, nine, Have not I commanded thee, saying, be strong and of a good courage.

Secondly, that it was Jehovah Elohim who made this promise and so encouraged Joshua, appeareth by that effect which God's 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 people's yielding obedience to Ioshuaes injunctions, and their encouraging of their Captain with the word of the Lord before spoken, only 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, wherein the Evangelist maketh records.

First, of the time, place and authority of John the Baptist, his preaching, straitness of life, and baptism, verse 1. to the end of the 12.

Secondly, of S. John's baptizing of our Lord Jesus, the Author and institutor of this Sacrament, 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.

• 1 In patre testificante
• 2 In filio testificato.
• 3 In spiritu sancto super filium descendente & veniente. ver. [ 1] [ 2] 16.17. to the end of the chapter.

[ 3] The fourth Scripture is Revelation 4. chapter ver. 1. to the end of the chapter: 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 sat thereon. ver. 1.2.3.

Secondly, in expressing the concomitants of this Majesty and throne, with the ornaments and other things gracing this throne, ver. 4. to the moity of the 8. ve.

Thirdly, in a relation of the praises which are ascribed to this unity of Essence in Trinity of persons.

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,

In the fifth Scripture written, John 3.1. to the end of the 15. ver. the Evangelist in the dialogue between our Savior and Nicodemus concerning regeneration proveth plainly the truth of this point of our Christian faith concerning the mystery of the Trinity. 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 borne of water and the spirit he cannot enter into the kingdom of God. ver. 5.

It is a singular and most excellent Scripture to show the way to heaven here upon earth: the way to be Christ's true Disciples and his deer sheep, as the Scripture appointed for the Gospel upon Tewsday in Whitson-week describeth the false shepherd, and the true.

In this text of Scripture regard

First, the occasion of Christ his doctrine and instruction, ve. 1. and in a part of the second ve.

Secondly, the doctrine & instruction it self, from thence to the end of the 15. ver.

The occasion is delivered and related in these circumstances: first, in the person, name, or calling of him that ministered this occasion: secondly, in his action, he came to Jesus: [ 1:] thirdly, in the time when he came, by night: fourthly, in the [ 2] end of his coming, to confess Christ, or to confer with him, [ 3] to be instructed of him, ver. 1.2. [ 4]

Our Savior Christ his instruction is delivered in manner of a dialogue, as catechizing this old ignorant doctor upon 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 Savior, verse 3. 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 how this may be, to wit, of water and the spirit. ver. 5.

Thirdly, our Lord proveth this his explanation by a distinction of the two sorts of births, That which is borne of the flesh, is flesh, &c. ver. 6.

Fourthly, our Savior concludes the general proposition by preoccupating and preventing Nicodemus his marvelling at the strange words and new proposition which was first set down, Maruaile not that I said unto thee. &c. ver. 7.

Fifthly, Christ Jesus 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 vbi vult spirat, &c. ve. 8.

Sixthly, Nicodemus (as not contented with Christ's answer, though it was true, full and peremptory ) in a third speech he makes a reioynder to Christ's 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, saying, as Nicodemus saith here: How can these things be, verse nine. For which cause even for his crooked and senlesse talk Christ takes him up roundly,

[ 1] 1 Condemning him of gross and shameless ignorance. Art thou a teacher in Israel and knowest not these things. ver 10.

[ 2] 2 Pronouncing the truth & certainty of Divine knowledge, Verily, verily, I say unto thee: we speak that which we know, &c. ver. 11.

[ 3] 3 Not excusing but pitying the ignorance and incredulity of the Jews. If when I tell you earthly things, ye believe not, &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 withal, or rather his conclusion,

The first is taken from a most sure ground, Christ's Divinity in his omnipotent Ascension, and Divine descension. For no man ascendeth up to heaven, &c. verse thirteenth,

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 Jesus, the preaching of the cross is

1 Resembled to a course used in the time of the law, by Moses, to wit, his lifting up of the serpent in the wilderness, verse 14.

2 The end of this ministry is expressed, the end why Christ must thus be exalted and lifted up, both by his death upon the cross, and by the preaching of the cross, that whosoever believeth in him should not perish, but have life eternal, verse 15. which our Savior Christ calls the kingdom of God, whereunto none can enter except he be borne again, as he said before,

The first Sunday after Trinity

IN the former part of the year the Christian Church hath chosen out such principal and remarkable portions of Scripture for the most part as may best confirm and establish God's people in the main grounds of the theoricke and contemplative part of Christian Religion. To wit, in the truth of God, concerning Christ's 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 Sondaies 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 God's people instead for their obedience and practice of this truly known and professed Christian Religion.

Here therefore shall we find either dehortations from sin, vice, and wickedness, or exhortations to righteousness, virtue, and holiness. 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, how Joshua or Jesus, appointed by the greatest Jesus for a Lieutenant on earth to bring his people over Iordaine, into the promised land, did conquer & overcome those enemies of God which lay in his way. And how he and God's people do acknowledge these victories to proceed from the victorious Lyon of Iudaes Tribe.

Likewise in the two portions of the New Testament, the Christian Church is first, exhorted unto the practice of the first fruit of faith, which is love one towards another, and secondly, 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 Joshua 10, the text showeth

First, how this great Captain Joshua, one of the worthies of the world was in great strait by reason of the five Kings of the Amorites which besieged Gibeon. ver. 1. to the end of the 7.

In the second part of the chapter is related God's encouraging of Joshua and the discomfiting of the enemies, and in their fight how the hailstones slew more then the Israelites slew. ver. 8. to the 11.

In the third part how the Lord assured Joshua of future victories by an extraordinary sign contrary to nature, to wit, of God's staying the course and motion of the Sun at Ioshuaes prayet. ver. 12. to the 14.

In the fourth part the text showeth how Joshua dealt with these five Kings which were hidden in the cave, verse 15. to the end of the 27.

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 Joshua 22. may be seen what care the ten Tribes and the half Tribe took for the true observation of the worshipping of God aright, 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, the text mentioneth Ioshuaes commending of Reuben, Gad, and half Manasseh's Tribe, for their obedience to Moses and to himself, giving 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, they were reproved. ver. 10. to the 20.

Thirdly, how the two Tribes and the half answered their brethren as touching this 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: 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. John. 4.7, to end of the 21. verse, which is the end of the chapter, the fathers of the Church have 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. John's Calender, the last of the year: the first to begin the year with, to proceed therein, and the last to make it up withal This Scripture comprehends

First an exhortation, containing and propounding this doctrine of love. Beloved let us love one another, in the first part of the 7. verse.

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Secondly, it contains reasons urging this exhortatiue doctrine, from the other part of the 7. verse to the end of the 20. verse.

Thirdly, a conclusion, And this commandment have we of him, that he which loveth God, should love his brother also. ve. 21.

In that portion of Scripture set a part for this days Gospel being Luke 16.19. to the end of the chapter we have a picture of an unmerciful & uncharitable man, without any love to God or his neighbor and therefore hated of God for his labor. Our Savior Christ having in the precedent Gospel discoursed of regeneration unto Nicodemus and the Jews, 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.

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 [ 1] the world: so that though they shall increase upon us, not to [ 2] set our hearts upon 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 upon the poor, even upon the waters, where after a few days we shall find them.

In this portion of Scripture we must look upon two sorts of men with both our eyes; and upon a third, who sets us down the state of them both: that with the eyes of our understanding, of our hearts, souls, & minds, we may the better see them.

First we will look upon the rich man with our right eye, for he is a goodly sight to behold, being

[ 1] 1 Clothed in purple without

[ 2] 2 Fine linen within

3 Faring, first, well, secondly, & delicately every day. v. 19. [ 3]

Secondly, we will behold Lazarus with the left eye, over our shoulders, or through our fingers, and why,

1 He is a beggar,

2 He lieth (like a spitler) at the rich man's gate.

3 He is full of sores. ver. 20. from such a creature we will [ 1] turn our faces, and our backs too, For [ 2]

4 He is so miserable that he desireth (a dogs alms) the [ 3] crumbs that fall from the rich man's table: a very base minded [ 4] beggar that hath no wit to ask a greater alms.

5 So loathsome is his body to be looked upon, and that [ 5] 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 man's misery.

Secondly, 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, instead 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 Abraham's bosom.

The rich man wants no 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 & feends, where (he blaring out his tongue like a thirsty dog) saw Abraham a far of and Lazarus in his bosom. ver. 23.

The sense of whose torments and beholding of Abraham and Lazarus drave him.

First, to cry, to entreat and speak for himself. Father Abraham [ 2] have mercy on me, and send Lazarus. ver. 24. To which request he receive • a twofold 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.

[ 2] Secondly, Dives will play small game before he will sit out, and therefore 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 have Moses and the Prophets, ver. 29.

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.

Unto this his cavil he receives also Abraham's 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.

BEcause obedience to God and mutual love one towards another, are the ends of the two great commandments as Christ Jesus saith, Math. 22. therefore do the Authors of our Liturgy, in this their choice. proceed in selecting of Scriptures accordingly.

For the two Scriptures of the Old Testament do give us to understand: first, that though God's people Israel were sold into the hands of Jabin the King of Canaan for their sins wherein they continued; yet upon 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 Halleluiah and thanksgiving to Jehovah after the victory which he gave them.

The first of the Scriptures of the New Testament is an exhortation to constancy, and perseverance in our contemning the world, and continuing in mutual love one towards another: 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 diverse 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 unmannerly, and therefore unworthy.

The first of these four Scriptures, Judges 4. doth in the

First part let us see that God's judgment followed the wickedness of his own people, in that the Lord stirred up that mighty King of Canaan (which had 900 Chariots of iron, to vex the Israelites very sore for twenty years together. ver. 1. to the end of the third.

In the second part of the chapter is related, 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 advise of Deborah & aide of Barak. v 4. to the end of the 16.

2 By the dishonorable 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.

The second of the four Scriptures is, Judges 5. chapter, containing

First, a congratulation of Deborah and Barak unto the Lord their God for his avenging of Israel. ver. 1.2.

Secondly, an inviting or incitatiue exhortation unto Kings and Princes to hear this song. verse 3, to the end of the 11.

Thirdly, Deborahs special and courageous provoking of her self and Barak her asistant, 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

1 The multitude and strength of her enemies. ver. 19.

2 God's power and heavenly strength, with the means which he used to accomplish his purpose. ver. 20. to the end of the 23.

Fifthly, the text sets down the manner and means of Siseras death, by the wife of Heber the Kenite. v. 24, to the 30.

Sixthly, she concludes her song with a courageous prophetical and constant prayer.

1 Against all God's enemies for their destruction: So let all thine enemies perish ô Lord,

2 For all God's friends and lovers, but they that love him shall be as the sun that riseth in his might. ver. 31. to the end of the chapter.

The third of the 4 Scriptures written 1. John. 3.13. containeth,

1 A dehortation, 2. an exhortation, 3. an inference, conclusion or corrolary upon both.

The dehortation is, Maruaile 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 is framed not for an intent of an outward love in word and tongue only, but a love in the right manner, & of the best fashion, to wit, in deed 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 upon the premised dehortation and exhortation is in these words. This is then his commandment, that we believe in the name of his Son Jesus Christ and love one another, as he gave commandment. 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 days Gospel, written Luke 14. ver. 16. to the end of the 24. ver. Christ Jesus 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 judgment, 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 Lord's 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 man's entreaty for himself or his five brethrē while he was in hell, 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 farm-buyer, which ambitiously desired to be hastily rich,

2 Or of the ox-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.

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, [ 1]

[ 2] The second is, what he did. He made a great supper, therefore the certain man is a great man: which is also proved by his general invitation, he bade many, ver. 16:

The specials are

[ 1] 1 The invitation of guests, ver. 17.

[ 2] 2 The commination or threatening of the unthankful, though invited guests. ver. 24.

The invitation is twofold

• the first,
• the second,

summons

At the first summons, or former call, three sorts of guests are invited.

1 The worldly Farmer. ver. 18.

2 The Merchant grasier, or the carking and caring carle, [ 1] the husbandman. ver, 19.

[ 2] 3 The fleshly and voluptuous new married man. ver. 20.

[ 3] The second summons occasioned through the contumacy, unwillingness, and unthankfulness of the three (which were first called) is also twofold. For

[ 1] First, the servant 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.

[ 2] 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 ground of which call and commandment, 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.