The Marrow and Juice of 260 Scriptures, Part 19
The third Sonday in Lent.
Agreement of these scriptures for this day, with the former Scriptures. Briefe summe of these foure Scriptures, 1 Iosephs continency,THat there might be a growing, and a daily increase of cleannesse and chastitie, of holinesse and puritie of life in such as would see God: The Fathers of the Church do therefore hold on their course of exhibiting examples vntounto vsus of these holy vertues and exhortations, to embrace them, as to eschew their contrary vices.
In the 39 of Genesis is an example of that chast man Ioseph, who though he was tempted to vncleannesse by his Lady and Mistresse, an impudent and vncleane woman, yet he yeelded not a whit to her.
2 Iosephs Philadelphy,In the 42 chapter of Genesis, there is a patterne of great louelove exercised by Ioseph vntounto his brethren, in his straunge and politicke entertaining of them, and yet affording them corne for their money, which is the thing they came for.
Incontinency of Putipliars wife.In Ephes. 5.1. to the end of the 14, is a notable and pithy exhortation,3 Exhortation to louelove, that we be imitators of God in all holinesse: namely, in louelove (as Christ loued vsus) and in refraining of fornication, vncleannesse, couetousnesse, &c. not to be named among saints.
In Luke 11.14, to the end of the 28. verse,4 Example of louelove. our Lord Iesus Christ proceedeth in prouing himselfe to be that Messiah promised, that seed of the woman, which should bruise the head of the Serpent, not onelyonly in ouercoming the diuell, tempting Christ himselfe (as Math. 4.) or miserably vexing the poore Cananites daughter, (as Math. 15.) and driuing him out of her. But in this place also casting out a dumbe diuell out of one which was dumbe, made dumbe by the diuell, as not suffering his enemy Sathan to be at rest any where, either in men, women, or children.
Moses in the first of these foure Scriptures,Mor. Prayer. 1 Less. Gen. 39. relates a true historie of a filthy vncleane woman, lusting after a man, occasioned by the beautie of the man, & his well-fauorednesse, vntounto whom the holy and chast man would not consent, though the whore tempted him diuerse and sundry wayes, many and often times.Parts.
First, there is an introduction or preface vntounto the story of Iosephs chastitie,1 Introduction or preface into the history of Iosephs chastity, and Putiphars wiues shamelesse harlotry, verse 1, to the end of the 6.
Secondly, there is a relation of the adulterie conceiued in her heart, and committed there,2 Relation of Putiphars wiues harlotry, proued by her gazing on him with her eyes, and mouing the filthy question by her words, in most broad and beastly termes. verse 7. with Iosephs resolute and flat deniall, not consenting in heart, nor yeelding in word, and auoiding all occasions of being in her company, verse 8.9.10.
Thirdly, Moses will let vsus see further the loathsomenesse of the concupiscence,3 Lothsome beastly concupiscence of this impudent queane, and the vnsatiable beastlinesse of this queane and strumpet, in assaulting Ioseph by force, drawing on this sinne vponupon her with cart-ropes of vncleannesse, catching Ioseph by the garment,Iosephs constancy following her former suite of fleshlinesse, though Ioseph left his garment in her hand, gat loose from the whore, saued his credit, and kept his virginitie. verse 11.12.
4 Her plotting of mischiefe against Ioseph, for not yeelding to her lust,Fourthly, Moses declareth what mischiefe this beastly woman plotted against this vnspotted young man, first, in charging him with a rape, and thereof accusing him to the men of the house, secondly, to her husband. verse 13, to the end of the 18.
Fiftly, how vponupon this vniust accusation, Putiphar in his wrath imprisoned Ioseph, 5 Putiphars vniust incarcerating of Ioseph.as iniuriously. verse 19.20.
Lastly, how God was with Ioseph in all these his troubles,6 Gods louelove to Ioseph in all his troubles. and how his afflictions were sanctified to him, turned to his good, and to the good of many others, verse 21.22.23.
Eue. Prayer. 1 Les. Gen. 42.For (as Genesis 42 appeareth) hauing such extraordinary fauour afforded him in the prison, and in the house of Pharaoh when he was out of prison,God continued to looke vponupon Iosephs affl…ctiō. in being made Ruler and Lord-steward of Aegypt: he was an instrument of his fathers preseruation,Summe. of his brethren, and all his kindred, coming as strangers to buy corne there, for the prouision of their families. In this chapter therefore the seruant of God Moses will shew vntounto vsus
How Ioseph is not forgetfull of Gods former continued fauours towards him,Ioseph remembers Gods louelove towards him in his dutifulnesse to his father, & louelove to his brethren. but sheweth his thankulnesse to God, in being charitable vntounto strangers, in affording them corne at their need, not in defrauding, circumuenting, or oppressing them, selling it to dayes, or at an high rate, but sending them away loden with come, and their money in their sacks mouths.Parts.
In the first part of the chapter Moses maketh mention of Iacobs sending his ten sonnes into Aegypt to buy corne.1 Iacobs sending of his sonnes in to Egypt for corne, verse 1, to the end of the 6.
In the second, the manner of intertainement which they had of Ioseph at the first,2 Their hard intertainment at the first, to be charged with trechery, in charging them with treacherie against the land,Iosephs dutifulnes to his father and that they were but spies. verse 7.8.9.
In the third, the answer of Iosephs brethren vntounto that accusation.3 Their answer to this accusation, verse 10.11.
In the fourth, Ioseph vrgeth that poin… against them the second time, and their answer. verse 12.13.4 Ioseph challengeth thē agai…,
In the fift part Moses reporteth how Ioseph made triall the second and third time of their loyalty,5 He makes trial of their truth and loyaltie, truth, and simplicity▪ by fetching their yonger brother, from the 14 verse to the end of the 20.
In the sixt, we may see the checke and trouble of conscience6 Their trouble and checke of conscience, in Iosephs brethren (for some sins which they had formerly committed against their brother) when they saw the troubles and straites they were in. v. 21, to the end of the …4.
In the seuenth, Iosephs true and right brotherly dealing with them,7 Iosephs brotherly dealing with his brethren, in appointing their sackes to be filled with corne, and their packets of money to be restored vntounto them, notwithstanding his former rough politicke 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 businesse to their father at their returne.8 Their relation of all to their father, verse 29, to the end of the 35. verse.
In the ninth, how old Iacob answered his sonnes,9 Iacobs answer to his sonnes. and denied the sending of his sonne Beniamin into Aegypt. verse 36, to the end of the 38, the end of the chapter.
In the third of the Scriptures allotted out for this day,Epistle. our Apostle S. Paule Ephesians 5.1.Ephes. 5.1. to the end of the 14 vers. in setting downe a speciall exhortation of our louing and imbracing of holinesse,Summe. and cleannesse inwardly and outwardly, intimates it in a dehortation from fornication,Coherence with the former chapter. vncleannesse, couetousnesse, and all the vnfruitfull workes of darknesse. And because vponupon an occasion of prosecuting the duties of brotherly louelove, in the former chapter, he proceedeth in the same matter and exhortatiue doctrine.
Therfore in the two first verses of this 5 chapter,Parts: which some do ioyne with the former chapter. First, he doth most effectually, though in a generall matter vrge the most sweet doctrine of imitating God in louelove,1 Exhortation to follow God in louelove, and that is the first part of the Epistle for this day.
The second part is a speciall dehortation from certaine vices which hinder this brotherly louelove,2 Dehortation from some vices hindering this louelove, to wit, fornication, all vncleannesse, or couetousnesse, filthinesse, foolish talking, iesting, which are things not comely, &c. verse 3.4.
The reasons to disswade from these and the like vices,3 Reasons induced to diswade from these vices, are three, whereof the first is drawne from the knowledge that the Ephesians had concerning Gods definitiue sentence pronounced against such wicked men, verse 5. the second reason is a caueat or warning to preuent the danger that is iminent ouer their heads, which are deceiued with the ill words or ill example of such men as would perswade to the former vices. verse 6.7. The third reason3 Reason. is drawne from the two-fold estate of the Ephesians themselues, first, Being once darknesse, secondly, But now light in the Lord. verse 8.
From which two propositions he draweth many inferences, necessarily concluding vponupon the premisses,4 Three necessary inferences are concluded hereupon. and forcing his exhortation, as
1 To walke as children of the light. verse 8.
The reason he yeeldeth, For the fruit of the spirit is in all goodnesse and righteousnesse and truth. verse 9.
2 To approue that which is pleasing to the Lord. verse 10.
3 To hauehave no fellowship with the vnfruitfull workes of darknesse. verse 11.Of the last inference, 3 Reasons, The reasons whereof are,
1 Tis ashame to speake of their secret sinnes, verse 12.
2 Secret sinnes are layde open to the light, euen by the light. verse 13.
3 Because the Scripture saith he, Isay in his 60 chap. verse 14, Awake thou that sleepest, and stand vp from the dead, and Christ shall giuegive thee light.
Gospell. Luke 11.14.28. Summe.In the fourth of the Scriptures our Lord Iesus affords his gracious and free louelove to the Demoniacke, which was dumbe Christ his exceeding louelove, &c.(yea blinde also) as Matth. 12.22.Parts. it appeareth casting out that fiend (no friend to mankinde) and not suffering him to rest or hauehave his abode in the diseased man. S. Luke chap. 11.24. to the end of the 28. ver. sheweth vsus in this text.
First, the miracle.Miracle.
Secondly, the effect of the miracle.Effect of it.
The miracle in a part of the 14. vers. in these words: Then he cast out a Diuell which was dumbe, and when the Diuell was gone out, the dumbe spake.
The effect is two-foldEffect twofold.
very bad, Or
very good.
Very bad, first, in the people wondering, as in the latter end of the 14. Secondly, in the Pharisies blaspheming: He casteth out diuels through Beelzebub, vers. 15. Thirdly, in others tempting him, and asking him a signe from heauen. vers. 16.
The effect was very good in the woman.Effect very good in a good woman, applauding the doctrine of Christ (repelling the blasphemy of the Pharisies) making an effectuall Epiphonema or acclamation thereunto: Blessed is the wombe that bare thee, &c. vers. 27. whereto Christ assenteth, & teacheth her a further instruction concerning blessednesse, yea rather blessed are they that heare, &c. vers. 28.
The bad effects of the Pharisies blaspheming,Christ consures the Pharisies blasphemie diuers waies. and the others tempting, he doth by diuers strong reasons, and most sound arguments confute, cast out, and ouerthrow,
The first by a similitude1 A simili of a kingdome diuided against it selfe, which is the Protasis, vers. 17. the Apodosis and application. So if Sathan be diuided, &c. because yee say that I cast out Deuils, &c. verse 18.
The second is taken ab absurdo 2 Ab absurdo,consequente, your children and I doe cast out diuels alike. You will neuer yeelde to this, that your children, or those among you doe cast them out in the power of Beelzebub: Ergo, the assertion is false: v: 19.
The third reason is drawne from the efficient cause,3 a causa efficiente. and the true, certaine, and most infallible manner of casting out deuils: to wit, by the fingar & almighty spirit of God,Christ answeres the blaspheming Pharises. which hath commodum consequens, or vtilitatem spiritualem inde subsequentem: the kingdome of God is come vntounto you, ve. 20.
Now after Christ had proued that the diuel is not the doer of the miracle: he doth consequently argue that he is not the minister of the diuell.
The fourth reason therefore is taken â maiore ad minus, 4 A maiore ad minus.The maister can do, and hath more power to do, that which the seruant cannot do, Christ is of more force and power then the diuell, who is but his vassall. Christ therefore is not the worker by the diuell, nor the minister of the diuell. When a strong man armed keepeth his pallace, the things that he possesseth are in peace, &c. ve. 21.22.
5 A repugnantibus?The fifth reason is taken from the opposite and contrary working and will of the chiefe Maister of the worke, and the second worker the seruant. The diuel is not with Christ, ergo, he is against him. Item, He gathereth not with Christ, ergo, he scattereth. The will of the Maister is to do good, the will of Christs vassall and slaue is to do euill. The will of Christ the great Sheepeheard and Bishop of our soules, is to gather the scattered: yea, the lost sheepe. The diuels will is not so, for he scattereth and destroyeth what he can as many as he can.
The sixt argument wherewith our Lord puts the blasphemers to silence is, the wound that he strikes in their consciences, who contrary to their cōsciences blasphemed the truth)6 Ab aduersari…rum concessis, Who in their cōsciences grāted, but outwardly in words denied the truth. which they had formerly knowne and acknowledged) yea, persecuted the same truth and Christ the author thereof. He therefore sheweth that their latter estate is worse then the former & beginning: & they are in worse case then the man that had the blind & dumbe spirit. For after their vncleane vessels had bene clensed with the knowledge and beleefe of the truth, sathā the vncleane spirit comes & possesseth them, and takes to him seuen other spirits worse then himselfe. ver. 24.25.26.